# Those Who Bow When the World Sleeps | Servants of the Most Merciful Ep. 3

**Author:** Dr. Omar Suleiman
**Series:** Servants of the Most Merciful
**Published:** 2025-12-08
**YouTube:** https://youtu.be/9skWKIHubvI
**URL:** https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/those-who-bow-when-the-world-sleeps-servants-of-the-most-merciful-ep-3
**Topics:** Acts of Worship, Sharia

## Description
In this episode of Ibadur Rahman, Dr. Omar Suleiman reflects on the next defining quality of the Servants of the Most Merciful: “They are those who spend a portion of the night prostrating themselves and standing before their Lord.” — Surah Al-Furqan, 25:64 After a day of patience and composure...

## Chapters
- 0:00 Introduction and Human Instincts
- 1:06 Character of the Believers
- 2:37 Behavior of the Servants of the Most Merciful
- 5:32 Historical Context of Early Islam
- 7:41 The Importance of Night Prayer
- 8:44 Spiritual Formation and Solitude
- 10:46 The Virtue of Private Prayer
- 13:02 Finding Joy in Seclusion
- 23:41 Companionship with the Quran
- 26:53 The Blessings of Home and Seclusion
- 31:36 The Concept of Baraka in the Home
- 32:13 The Importance of Reciting the Quran
- 36:21 Uncomplicating Night Prayers (Qiyam)
- 44:07 The Significance of Sujood (Prostration)
- 55:35 The Honor and Humility in Night Prayers

## Transcript
**[0:00]** We finished off, walhamdulillah rabbil alameen, wa ibadur rahman allatheena yamshoona alal

**[0:17]** ardi hawna wa itha khatabahumul jahiluna qaloo salam. So we finished off two traits. I want to re-center the flow of these ayat in a very natural human instinct that you

**[0:33]** have when you see people who act out of the ordinary. When someone acts out of the ordinary in terms of trauma, you wonder what must have been done to them for them to act in this abusive way. When someone seems angry, you wonder what made them mad that day or what is it that

**[0:52]** causes them to act in such an angry manner. When someone seems down or sad, you wonder what is it about them that is causing them to be in such grief. Center this once again in a Meccan context.

**[1:09]** One of the greatest forms of da'wah was the character of the believers. Until today, one of the greatest forms of da'wah is the character of the believers. When someone sees you and because of how you carry yourself, they want to know what

**[1:26]** you have and then they ultimately want to be like you. That's why Umar ibn Abdulaziz said, Koonu du'atun lillah wa antum samitoon. He said, be callers to Allah even as you are quiet. So you have these very tranquil believers suddenly existing in Mecca and they're around

**[1:47]** all of these idol worshippers who are very disturbed human beings who don't have anything. They're very empty people and they're wondering what is it that makes the Prophet (ﷺ) that way. Likewise, when Mus'ab (رضي الله عنه) came to Medina, the people were so excited

**[2:03]** to meet the Prophet (ﷺ) not because they knew the Prophet (ﷺ) directly but because they knew the product of the Prophet (ﷺ)'s da'wah being Mus'ab (رضي الله عنه) and they said to themselves, if this is the type of product that gets manufactured, a person

**[2:21]** like Mus'ab (رضي الله عنه), then imagine what the manufacturer is like. What is it behind a person like Mus'ab? Who is the one who set Mus'ab? Who is the one who trained Mus'ab? And that was the Prophet (ﷺ). So it generated an excitement in the people of Medina.

**[2:37]** So here, Allah Subhanahu Wa Ta'ala is going to take us from external behavior to internal behavior. You're watching Ibadur Rahman and they're walking on this earth as if they're floating. And no matter how much abuse is hurled towards them, they're content, they're grounded.

**[2:56]** And you're wondering what is it about you? Where are you getting this from? What's being generated inside of you? And here's the big because if I was in your situation, then I would act much differently. So clearly I don't have what you have because if I was in your situation, I would act differently.

**[3:17]** And so there's a curiosity that's evoked from the behavior of Ibadur Rahman, the servants of the most merciful. The scholars also say that Allah started off with the most insignificant of their external behaviors in the streets, interacting even with the strangers, right?

**[3:34]** Like who pays attention to how you walk in front of a stranger? Now Allah Azawajal moves into the most intimate moments to show you how they became these amazing people. So Allah Azawajal goes from

**[3:49]** to suddenly and those who, when they retire to their homes, they enter into a retreat with their Lord.

**[4:10]** It doesn't do it justice to translate this ayah word for word. Those who, when they retire to their homes, they retreat with their Lord.

**[4:27]** So SubhanAllah, they're in prostration and they are in qiyam. Allah Azawajal pointed to the combination of them being Ibadur Rahman to how lightly they walk the earth in regards to people, right? And the humility they display to people because they are Ibadur Rahman.

**[4:45]** Now Allah talks about that ibadah itself, the fi'l, the ibadah to Ar-Rahman, the action of worship to the most merciful. And now they're not walking on the earth lightly. They are putting their foreheads on the earth and relieving all of the burdens of this world.

**[5:03]** And they are becoming lighter in that process and elevated in the sight of Allah Subhanahu Wa Ta'ala. So Allah Azawajal again connects the intimate behavior of the inside to the external behavior on the outside. Now we're going to spend some time with this ayah inshaAllah.

**[5:19]** We're going to break down probably the most unexpected part of this ayah, which is the word yabitoon, yabitoon li rabbihim. But before I get there, something to pay attention to in terms of historical context as well. In verse 60, Surat Al-Furqan, Allah Azawajal says,

**[5:35]** وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَانِ قَالُوا وَمَن رَّحْمَانُ أَنَا اسْجُدُوا لِمَا تَأْمُرُنَا وَزَادَهُ النُّفُورَةَ Allah says, when it is said to them, the disbelievers, to prostrate to Ar-Rahman. They say, who is Ar-Rahman for us to prostrate to him?

**[5:52]** Will we respond to you? And they only increase in arrogance. So it kind of helps you understand the context of Ibadah Ar-Rahman that fall into sujood, not just from a place of obedience, but from a place of love. And these people who refuse to make sujood to Ar-Rahman or even acknowledge Ar-Rahman

**[6:11]** and are increased in the process, even in regards to their arrogance and in regards to their behavior. Also historical context. For the first half of Islam, there was no masjid. There was no jama'a.

**[6:27]** There was no place for people to congregate in safety on a regular basis. There was Dar Al-Arqam, the secret place where they would come together sometimes to hear some of the new revelations of the Prophet (ﷺ) and receive their instructions.

**[6:43]** But can you imagine how much willpower you would have to have in terms of your ibadah, in terms of your worship, if there was no place where believers could safely congregate. No such thing as a masjid. Of course there is Masjid Al-Haram, but it is under occupation, right?

**[6:59]** Theologically and politically and socially. And also you are being entrusted with these verses where you have to take this home. You have to take these verses of the Quran home and work with these verses as they are

**[7:15]** coming down. And of course the first half of Islam, you're not getting ahkam, you're not getting rulings, you're not getting halal and haram, you're not getting the laws of hijab or dress or modesty. You're getting deep spiritual instruction that is grounded in the belief in Allah and

**[7:32]** the hereafter. The belief in Allah and the hereafter. That's the first 13 years of revelation of the Quran to the Prophet (ﷺ). So you're not even praying the five prayers yet, but you're praying qiyam al-layl. Tahajjud was the first prayer that was legislated in Islam.

**[7:50]** Ya ayyuhal muzzammil, khumil layla illa qaleela. Stand up in prayer at night except for a little bit of the night. Except for a little bit of the night. Aisha (رضي الله عنها), she says that when Surat Al-Muzzammil, which is the third

**[8:06]** surah that was revealed to the Prophet (ﷺ). When it was revealed, qiyam al-layl was made fard on the believers. It was actually the fard prayer. They had to pray qiyam al-layl. Allah Azawajal revealed the first page. And then sometime after that, Allah Subhanahu Wa Ta'ala revealed the second page of Surat

**[8:25]** Al-Muzzammil, which is one ayah. Inna rabbaka ya'alamu annaka taqoomu adnaa min thuruthayil layl. Until the end of it. One ayah that takes up half the page. And that rendered qiyam al-layl to be optional. So for the first part of Islam, tahajjud was actually mandatory and then it was made optional.

**[8:44]** But what I want you to pay attention to is that Meccan spiritual formation, like formulating a spirituality in Mecca, revolved entirely around what? Qiyam al-layl, sujood, Quran, dhikr, du'a, and khalwa.

**[9:02]** I'm going to say that again. Qiyam al-layl, which is standing up at night, sujood, prostrating, reciting the Quran, making dhikr, reading du'a, and then khalwa, seclusion, right, with Allah Subhanahu Wa Ta'ala.

**[9:20]** This was everything about your spirituality for the first half of Islam. Which is deeply significant. Because before there was any masjid, before there was any adhan, before there was any jama'a, before there were any of these rulings, there was the image of Islam which was a person

**[9:37]** standing in the corner of his home alone invoking Ar-Rahman. That's how Islam starts. That's the first decade of Islam. And then coming out of that home to harassment and to abuse if people came to find out that they were Muslim.

**[9:53]** And the Prophet (ﷺ) did not want us to lose that spirit of praying at home in secret devotion, even when it became safe to pray outside. And so that's why even after Medina, where you have Masjid al-Nabi (ﷺ),

**[10:08]** Al-Masjid al-Nabawi, the Prophet (ﷺ), he still says in the authentic narration, Zayd ibn Thabit (رضي الله عنه) narrates, صلوا أيها الناس في بيوتكم فإن أفضل الصلاة صلاة المرء في بيته إلا الصلاة المكتوبة

**[10:26]** Pray, O people, in your homes because verily the best prayer of a man is in his home except for al-maktouba, except for the five fard prayers. So that gives you some context also to the idea of the virtue of a woman praying in her

**[10:44]** home, right? That the asal of salah, the asal of salah, the default of prayer is that it's a private act of devotion. So when the Prophet (ﷺ) or when Allah and the Messenger (ﷺ) do tashree' when they legislate public prayer, it's to promote salah in society

**[11:01]** but not to be the in and all of salah. Because as Ibn Qudamah (رحمه الله) said, this is how virtue is promoted in society. Similar to sadaqah in alam and sadaqah in sirr, charity that's given in public and charity that's given in private. The asal, the default, is that charity should be given in private.

**[11:19]** So Allah Azawajal encourages charity in public as well so that you can promote virtue in society. Plus we know that when we pray in the masjid, when we come in jama'a, there's a different sentiment, there's a different feeling. It pulls at a different spiritual side of us, right? But the fadl, the virtue of prayer at home, aslan, right, as a default, is better than

**[11:41]** prayer in jama'a, is better than prayer in the masjid. Because this is where you end up developing your deepest and most sincere spirituality. And look at the language of the Prophet (ﷺ), he says, صلوا في بيوتكم ولا تتخذوها قبورا

**[11:58]** Pray in your homes and don't turn them into graves. Pray in your homes and don't turn them into graves. Now let this not become an excuse for people to miss salah in jama'a. This is talking about non-fard prayers, right? The prayer of fard in jama'a is far superior to the prayer individually at home.

**[12:19]** But again, the idea of don't let your home become a grave site. And by the way, there's identical wording that he also uses, alayhi salatu wasalam, where he says, لا تجعلوا بيوتكم مقابر إن الشيطان ينفر من البيت الذي تقرأ فيه سورة البقرة

**[12:36]** Identical wording. The Prophet (ﷺ) said, don't turn your homes into graveyards. Shaytan flees from a home in which Surat Al-Baqarah is recited. So the Prophet (ﷺ) specified Surat Al-Baqarah as the surah that

**[12:52]** disturbs the shayateen and removes them from the home and stops your home from becoming a graveyard, right? A dark grave. Now, as I said, we're going to spend some time with the word يَبِيتُونَ And I want to make this practical inshaAllah ta'ala because it's very important.

**[13:10]** Usually we'll read this verse and you'll go straight to qiyam al-layl, the virtue of the night prayer. But the deepest part of the tafsir is actually in the word يَبِيتُونَ So let's talk about يَبِيتُونَ They go home. They go home. The first meaning of يَبِيتُونَ is the love of the believer for seclusion.

**[13:32]** The believer loves seclusion. Introvert or extrovert, the believer enjoys seclusion with the Lord of the world, with Ar-Rahman, because when you love someone deeply, you enjoy intimate moments, private moments

**[13:49]** with the one that you love most. And that is not going to be found in any place more so than qiyam al-layl or prayer in the corner of your home, right? Even your best friend. You don't want a third random person that's around, right?

**[14:05]** You want to spend time with your best friend. If someone else gets thrown into the mix, it makes it awkward. So the believer loves al-uzla. The believer, by nature, loves al-uzla, which is seclusion. Sa'id ibn Musayyib said,

**[14:20]** عَلَيْكَ بِالْعُزْلَ فَإِنَّهَا عِبَادًا He said, hold fast to the act of seclusion, for verily it is indeed an act of worship. And I'm going to break this down inshaAllah. We need to learn to be alone in every way possible.

**[14:40]** Alone in terms of how we spend our time. Alone in terms of not being distracted by our devices. We are being conditioned into a world in which we constantly need distraction and entertainment. And that necessarily detracts from our sense of purpose and devotion.

**[14:58]** We have to get to a point where we can enjoy sitting in quiet and find peace in that moment and actually get to a point where we prefer it to being around others. And the Messenger of Allah (ﷺ) was that person.

**[15:14]** Where do you think the Prophet (ﷺ) enjoyed himself more? In his qiyam where he would forget about everything? Which he preferred even to the embrace of our mother Aisha (رضي الله عنها) Or being out in the open where the bedouins were coming at him and every single believer wanted a piece of him.

**[15:29]** And every single oppressor wanted to kill him. He enjoyed that place more (ﷺ). If you told the Prophet (ﷺ) to pray for the next 23 years and don't do anything else, Prophet (ﷺ) enjoys that. But the nature of his da'wah required interaction with people.

**[15:45]** But his enjoyment, his enjoyment was in his salah. So Sa'id ibn Musayyib is saying you need to find the spiritual muscle of yours. If it doesn't exist yet, you need to work it out to where you actually enjoy being alone. You enjoy seclusion and that is ibadah.

**[16:02]** From that place of seclusion comes tadabbur and tafakkur and tadhakkur. Right? Dhikr. To contemplate and to reflect and to remember Allah (ﷻ). So what does this mean? The scholars broke it down into categories. For one, Abdullah ibn Marzooq (رحمه الله) he says, استشرت سفيان الثوري (رحمه

**[16:22]** الله تعالى) وهو شيخ الزهد. Sufyan al-Thawri (رحمه الله) is the greatest scholar of asceticism. So Abdullah ibn Marzooq said, I asked Sufyan al-Thawri for advice. قلت له أين ترى أن أنزل? He said, I asked him, where do you think I should live?

**[16:39]** قال بمرض ظهران حيث لا يعرفك إنسان. You should go to a place called marrud dhahran where no human being will know you. So actually choosing places where you have some, you know, some level of being anonymous

**[16:56]** to where you can still connect to Allah (ﷻ). When we think about where we congregate, where we move, you want to move around familiar people. Sufyan al-Thawri (رحمه الله) is saying, actually, you should find some place where you can find privacy with Allah (ﷻ) and it's not going to be awkward.

**[17:11]** Right? Because if you're around too many people, then it's going to become a problem. He also said (رحمه الله تعالى) أقل من معرفة الناس تقل غيبتك He said (رحمه الله تعالى) to reduce how many people you spend time with because

**[17:31]** as a result, your غيبة will naturally be reduced. Your backbiting will naturally be reduced. I mean, it's common sense and we hate it. We hate to confront it, but it's a reality because we're social beings. And Umar ibn al-Khattab (رضي الله عنه) says من كثر كلامه

**[17:48]** كثر سقته Whoever talks too much will make too many mistakes and whoever makes too many mistakes, النار أولى به The hellfire is more likely of a destination. If you're around people all the time, you're talking more and when you're talking more,

**[18:05]** you're sinning more. So what Sufyan al-Thawri (رحمه الله) is saying, since most people end up in hellfire, which is the very next ayah, by the way, in Ibadur Rahman, most people end up in hellfire because of حصائد اللسان what they've stored in their tongues. The reality is, is that if you learn to spend less time with people, you'll learn to backbite

**[18:22]** less. You'll naturally avoid backbiting less. Now, does this mean being antisocial? No, it means being intentional in solitude. This is not being antisocial. This is being intentional in solitude and then being very intentional about how you

**[18:42]** choose your company and what drives you out from your home. What brings you out from your home? What causes you to accompany people? And what do you seek from the company of people? Who do you choose? What timings do you choose? What places that you choose? It's about intentionality.

**[19:59]** Because remember, the Prophet (ﷺ) said, الَّذِي يُخَارِطُ النَّاسُ وَيَصْبِرُ عَلَىٰذَاهُمْ خَيْرٌ مِّنَ الَّذِي لَا يُخَارِطُ النَّاسُ وَلَيَصْبِرُ عَلَىٰذَاهُمْ And I want to spend a little bit of time on this so that no one says I'm contradicting myself here. The Prophet (ﷺ) said, The one who mixes with the people and tolerates the hardship of that is better than the one who does not mix with the people and does not tolerate their hardship. What is this talking about if we're praising solitude?

**[20:22]** This means that if you are a mission-driven person, if you're a person of da'wah, if you're a person who goes out there to inspire good in the world, you're going to be met with people that don't like what you're putting into that world. People will mock you for being religious.

**[20:38]** People will oppose you for trying to remove their oppression. Right? So there is a necessary component of mixing with the people and interacting with the people that comes with your mission. So the Prophet (ﷺ) is not saying be a hermit or else he would have been that person. He would have stayed in the masjid all day.

**[20:56]** But be intentional with your solitude and let that solitude ground you in such a way that all of your social interactions will then be seen in light of that solitude with your Lord. How do I find joy in being alone?

**[21:11]** Zakariya ibn Adi, he said, سمعت عابدا باليمن يقول سرور المؤمن ولذته في الخلوة بمناجات سيده He said that the joy and the delight of a believer is in seclusion, in privately conversing with his master. Du'a. You think about like the people that you like to spend most time with.

**[21:32]** They're people you can talk to. They're people that you naturally find yourself flowing with. You have to learn to do that in du'a, to be able to press a button and go and stop worrying about how it sounds and how poetic it is. But start finding relief in that du'a and joy in that du'a.

**[21:51]** المناجات is conversation, like conversing with your Lord, but pleading with your Lord at the same time because you don't just talk to Allah. You ask Allah and He loves to be asked. So just like your favorite person and to Allah belongs the highest example is someone that you find conversation so easy with and I really enjoyed my time.

**[22:08]** And you say the time passed. We were talking the whole time. There was no awkward silence. When the believer finds that time with Allah Azawajal and they learn to make du'a. And I know some of you are probably like, I don't know how to make du'a.

**[22:27]** You know, when I take people for hajj, it's scary to people. It's like a daunting task. You're going to make du'a for six hours. Like I've never made du'a for more than 30 minutes before. How am I going to stand there on the plane in Arafah and make du'a for six hours? How many of you have been to hajj, by the way?

**[22:44]** May Allah accept your hajj. How many of you have not been to hajj? May Allah allow you to make hajj and accept it hajj. اللهم آمين. Those of you that made hajj, you know that moment where you think like, I don't know if I'm going to know what to do. And then suddenly it's like something clicks.

**[23:00]** And then Maghrib is coming and you still have more du'a to make. That's not something that can be explained except that Allah Azawajal unlocked your hearts. Right? Allah unlocked your heart to where you started to enjoy conversation with him. Okay, when you're talking to a human being, and I'm guilty of this, all right?

**[23:18]** So I'm going to be very honest. I'm not going to check my messages right now because that would be kind of hypocritical, right? But if you're talking to a person and you're constantly looking at your messages, what's the other person getting from you? Either I'm not important or I'm not interesting.

**[23:34]** I'm not important to you or I'm not interesting to you. Right? So there's something more important or something more interesting that you are engaged with right now. So, مناجات. And if you think about what the believers had in the early days of Mecca, they actually only had a few pages of the Quran.

**[23:52]** They didn't have much Quran. Like even the fact that قُمْ اللَّيْلَ إِلَّا قَلِيلًا Right? رَتِّلِ الْقُرْآن Right? To recite the Quran. Like there was only a few pages at that point. They didn't have the 600 pages that we have. And their du'as were very limited, but they were very personal.

**[24:08]** Very personal with Allah Subhanahu Wa Ta'ala. So you have to find that مناجات. Learn to talk to Allah. Learn to talk to Allah. Learn to talk to Allah. That's all I can say. If you learn that, then you will realize,

**[24:25]** Wow! Talking to Allah is so liberating. It feels so much better. And the earlier you learn that, the better the rest of your life will be. Right? So this is the first part of that. The second implication that the scholars mentioned

**[24:41]** is الأنس بالقرآن in particular. To enjoy reading the Quran in particular. Fudayl Ibn Iyad (رحمه الله تعالى), he says, من لم يستأنس بالقرآن فلا آنس الله وحشتهم Whoever does not find intimacy with the Quran,

**[25:00]** may Allah never grant comfort to his loneliness. Because there's nothing that can fill that void. There's a very beautiful story. Sahl Ibn Asim, he says that I met this man and he was all alone in his home and there was no one around him. So I said,

**[25:16]** ما هنا أحد تأنس إليه You don't have anyone around you that you can spend time with? Right? Like I see you kind of out alone all by yourself. So he said, No, نعم, yes, I actually do. قلت فمن So I said, Who is it?

**[25:31]** قال فمد يده إلى المصحف ووضعه في حجره وقال هذا He took the mushaf and he put it in his lap and he said this. This is my companion. This is my companion. The Quran, you want to become a companion of it. Set memorization goals.

**[25:50]** You know what's going to happen when you set hifz goals for yourself? I've got to finish a certain amount today. Sorry, I'm going to naturally start to deprioritize some of my other things because I've got to do hifz. I've got to memorize another page or half a page or I have a wird. I need to recite a juz every day or half a juz or five pages a day or two pages a day,

**[26:06]** whatever it is, start with something, but everything else can wait. I've got to finish my wird of the Quran. So learning to enjoy conversation with Allah and learning to enjoy reading the recitation of the Quran. And Imam Al-Baghawi (رحمه الله تعالى),

**[26:27]** he comments then. So this is the first element of yabitoon is seclusion. Okay, hubb al-uzla, to love seclusion with Allah Subhanahu Wa Ta'ala over socializing with his creation. He also said,

**[26:43]** wa allatheena yabitoona li rabbihim, qala yuqalu liman adraka allayl ba't, naama aw lam yanaam. That whoever goes home at night, then that person fits the description of ba't. They are yabitoon,

**[26:59]** they're in that action, whether they're sleeping or not. So there's a physical element to this as well. When people retire to their homes at night, what are they doing at that point at night? Sufyan al-Thawri (رحمه الله تعالى), once again, someone said to him, Oh Sunni, give me advice.

**[27:14]** qala hatha zaman al-sukuti walazum al-biyuti. He said that this is a time in which we need to learn more silence and we need to retreat more to our homes. So there's a physical dimension to retreat as well. And what you turn your house into at night,

**[27:34]** what you do in your bed as you're scrolling before you sleep, whatever it may be. What is it that you retreat to at night? Al-Imam al-Qurtubi (رحمه الله تعالى), he comments on the ayah, wallahu ja'ala lakum min biyutikum sakana. And Allah Azawajal made for you in your homes a place of sakan, settlement.

**[27:52]** And he comments on this and he says, wahadhi al-ayah feeha ta'didu ni'ma Allah ta'ala ala nasi fil biyut. Like Allah is enumerating the virtues or the blessings of Allah by giving you a home. What does a house do?

**[28:13]** It protects you from the hot and the cold. It conceals you. It gives you privacy. It gives a place for your children. It gives a place for your belonging. It gives a place to retreat from society. It gives a place for intimacy. It gives a place for conversation that is away from the public. You protect your family and you protect your wealth.

**[28:31]** But beyond all of that, you protect your heart. You protect your spirituality. What do you generate in your house? What do you generate in your home? And subhanAllah, I say this, wallahi, like you think about to the hijaj once again, like you go to Mina or Muzdalifah, the blessing of privacy.

**[28:49]** Just the pure blessing of actual seclusion, right? Whether it's an apartment or a room, a hotel room, like even a private hotel room, you know. We used to tell the people, you know, we go for hajj, right?

**[29:05]** You remember this, Aziziya and then Mina. We go to Aziziya where we had like these rooms where you had six people to a room. And people are downgrading from the hotel to Aziziya and they're like, man, like you can tell they're getting a little uncomfortable.

**[29:21]** And then we go to Mina and Muzdalifah and suddenly Aziziya became jannah. People can't wait to get back to the six person per room where there's a private bathroom and it's an actual structure in a building. And then the hotel is like firdaus, right? When you get back to that, right?

**[29:36]** Not because you're in the clock tower like all the way up top, just like hotel room, like your own room. SubhanAllah, you know how many people don't have that ni'mah in life? You know how many people don't have that blessing, right? Of just a private room, right? A private home. And so al-Qurtubi is saying Allah gave you sakan.

**[29:52]** Allah gave you so many benefits of this to protect you and to grow in your home in that regard. And so luzum al-buyut is, you know, to learn to stay home and to generate something at home is something that the sahaba spoke about.

**[30:11]** Talha ibn Ubaydillah (رضي الله عنه), he said that one of the ayub of a person, one of the ayub of a human being, one of the faults of a man is that he constantly leaves his home just for the sake of it, right? Again, this is a person that is just looking for entertainment all the time.

**[30:30]** Abu Darda (رضي الله عنه), he said that ni'mah sawma'atu ar-rajuli baytuhu, that how excellent or the greatest place for a person to have like his temple, a sawma'a is like a temple, right?

**[30:48]** Like you think about a monk in a temple. The greatest temple that you can have is your home. yakufu feehi basaruhu walisanahu Because in the process of that, you restrain your tongue and you restrain your eyes. Of course, this doesn't take into consideration cell phones or whatever it is,

**[31:03]** laptops or how we interact with the world. qala wa-iyyakum wassuq fa-innaha tulhi wa tulghi He said, and beware of the marketplace because verily it distracts with what fills with idle talk and takes you away from Allah Subhanahu Wa Ta'ala.

**[31:21]** Okay, also when the scholars talk about yabitun, they talk about how to make your house bigger and filled with light. And so you'll find the chapter of asgharu al-buyut, the smallest homes versus the biggest homes. And it's not talking about square footage.

**[31:37]** When the messenger of Allah (ﷺ), or I should say square meters here. Sorry, I'm trying to do conversions in my head. Kilos, pounds, square footage, square meters. I still make these mistakes, all right? So forgive me for the measurements. But when the Prophet (ﷺ) used to say,

**[31:53]** wa wasi' li fi daari, make my home expansive. The hujrat of the Prophet (ﷺ) were tiny. They were tiny. It actually was maybe, if we're taking 9 by 16, maybe a stage and a half, what I'm standing on right now.

**[32:08]** That's the room of the Prophet (ﷺ). Remember his haseer, his bed is his couch, folds it up, puts it back out. But he would say, oh Allah, expand my home. If the Prophet (ﷺ) came out to the sahaba and said,

**[32:23]** you know what? I feel like my hujrat are a little bit too small. I want to build a bigger house. Do you think any of the sahaba would have said, no, ya Rasulullah, what are people going to say? No, of course not. What was he talking about (ﷺ)? Grant me barakah in my home.

**[32:40]** Grant me things in my house that expand it. So if you live in a mansion, but you don't have barakah in your home, then the palace is a prison. If you have barakah in your home, then the little chamber becomes a castle. Right? With barakah, with blessing.

**[32:57]** And so Abdullah ibn Sa'd (رضي الله عنه), he said, in asghar albuyut albaytul ladhi laysa feehi min kitabillahi shayt. He said the smallest house is a home that doesn't have anything of the Quran being recited inside of it. Right? So he said, first and foremost, and he said, like, this is like a person, albaytul ladhi laAAamira lahu,

**[33:17]** a house that's not even being built in the first place. Baytul kharid, a ruined home. It's rubble. So what brings space to the house is the Quran, and it physically increases the Quran. There's also a gem here in Surat Al-Baqarah in particular,

**[33:38]** because the Prophet (ﷺ) said, akhduha barakah. Prophet (ﷺ) said, take advantage of Surat Al-Baqarah, because to take Surat Al-Baqarah is a form of barakah in your life. Has barakah in everything.

**[33:55]** I tell people that want to memorize the Quran, memorize juz amma, then go back and memorize Surat Al-Baqarah. Because when you memorize Al-Baqarah, you've already knocked out 50 pages between Al-Fatihah and Al-Baqarah. And it's so easy. And then you realize, like, I've come too far to fail. I can take the rest of the Quran.

**[34:12]** You do juz amma, maybe just tabarak, and, you know, some of the important ayat and surahs that relate to our daily life, Al-Baqarah, Ali 'Imran, and then take everything in between, honestly. Of course, there are different methods of hifz, but this is something so beautiful. Baqarah brings barakah, brings blessing to your time, to your memory, to your space.

**[34:28]** So the Quran expands the home. Also, it illuminates the home. Umar al-Khattab (رضي الله عنه) said that salatu ar-rajul fil layl, that the prayer of a person at night is what turns the homes into light.

**[34:44]** What turns the homes into light. And he said, what good is a home that has no light? I'm going to say one more narration, then I'll move on to the sujood and the qiyam part inshaAllah ta'ala. It's a beautiful narration from Abdullah bin As'ud (رضي الله عنه).

**[34:59]** He said, (رضي الله عنه), kunu yanabiAA al-ilm, masabiAA al-huda, ahlaas al-buyut, suruj al-layl, judud al-quloob.

**[35:14]** He said, be springs of knowledge, lamps of guidance, cloaks of your homes, lights of the night with renewed hearts. And he said, tuAArafoona fee ahl al-samaa wa tukhfoona fee ahl al-art. You will be known to the inhabitants of the heavens,

**[35:32]** and you will be hidden from the inhabitants of the earth. When the angels go around at night, you know, we talk about this, especially in the last 10 nights of Ramadan, Laylatul Qadr. When the angels go around at night, what are they looking for? First of all, we ask Allah Subhanahu Wa Ta'ala that this gathering right now is surrounded by angels of light,

**[35:51]** all the way to the throne of Allah Azza wa Jal. But when we go home and we sleep, if you think about the electricity, the power, right? There are some homes that are completely dark, and there are some homes that are full of light,

**[36:06]** but not light that we know, not the physical light, like the map of the angels, the GPS of the angels. Where does your home show on the GPS of the angels? How big is it? How much light does it have? And this is now where we come to, yaabitoona li rabbihim sujjadan wa qiyama.

**[36:25]** They return to their Lord in sujood and in qiyam. Sujjadan, ayy ala wujuhihim, prostration, meaning on their faces. Qiyaman, ayy ala aqdamihim, meaning on their feet, they stand in qiyam.

**[36:41]** Because Allah Azza wa Jal just told you about a people who walk the earth with their feet lightly, not arrogantly, and who do not raise their noses in arrogance, but they hold their heads in humility with people. And so now sujjadan wa qiyama,

**[36:57]** that is being generated through that habit with Allah Subhanahu Wa Ta'ala. Abdullah ibn Abbas (رضي الله عنهما) also teaches us something very significant here. When you hear tahajjud and qiyam al-layl, you think impossible. I can never do this.

**[37:13]** This is so far out, like I'm struggling with my five daily prayers. How am I going to talk about qiyam? How am I going to talk about tahajjud? And truly, indeed, the five prayers have priority, right? What's the point of praying qiyam if you're not praying Zuhr and Asr? No, of course, the five prayers have priority.

**[37:32]** But I want to uncomplicate qiyam for you. So hear me out on this. Here's how we're going to uncomplicate qiyam for you. The very first way we're going to uncomplicate qiyam for you is when does the nighttime start in Islam?

**[37:51]** Not after Isha. After Maghrib. But I'll explain this in a bit inshaAllah. By the way, they're both correct because Maghrib is also Isha. I'll explain that as well. Okay. The night starts with Salatul Maghrib. The night starts with Maghrib.

**[38:07]** When the verse came down, Surah Al-Sajdah where Allah Azawajal says they fight with their sides at night calling upon their Lord in hope and in fear and spend out of what we provided for you.

**[38:23]** Anas ibn Malik (رضي الله عنه) says that the sahaba would give life to the time between Maghrib and Isha. Qiyam, in this sense, meant Maghrib to Isha. Any voluntary prayer you pray after Maghrib onwards.

**[38:40]** Staying in the masjid between Maghrib and Isha, reading the Quran. Right? They gave life to the time between Maghrib and Isha. So there's a technical side there. As far as this one though, Yabitoona li rabbihim.

**[38:56]** This is speaking to the darkness of the night. So this is a later part of the night. So Ibn Abbas (رضي الله عنهما), he says, man salla ba'da al-ishaa al-aakhirah. ba'da al-ishaa al-aakhirah.

**[39:12]** Alright? I don't know how awake you all are. I'm gonna try this though. Some of you will get this and inshaAllah on the way home, you can talk, I give you permission to talk to each other. I hope I'm not gonna create like a bunch of anti-social people now, right? But to understand this point, he said, whoever prays after the second Isha.

**[39:31]** So technically, Maghrib is al-ishaa al-awwal, is the first Isha, it's the first night prayer. And then what we know as salat al-ishaa is al-ishaa al-aakhirah, it's the second Isha, the last Isha. So he said, in accordance with this verse,

**[39:47]** man salla ba'da al-ishaa al-aakhirah, rak'atayni aw akthar faqad ba'ta lillahi sajidan whoever prays just two rak'ahs after the second Isha,

**[40:03]** which is salat al-ishaa as we know it, then that person has achieved the meaning of this verse of standing up at night with their Lord in qiyam and in sujood or in sujood and qiyam. Uncomplicate this, don't turn qiyam into a practice

**[40:20]** of the mystics, right? Like a practice of the sages and the saints. No, this is a practice of normal Muslims too. Two rak'ahs, two rak'ahs. Can you commit to just two rak'ahs before you sleep at night? Yabitoona li rabbihim sujadan wa qiyama

**[40:37]** Add onto it witr, pray two rak'ahs, pray your witr. Spend some time in your sujood, you fit this verse of Ibadur Rahman bi-idh in dahi ta'ala. So uncomplicated, any salah after Maghrib, to again, summarize, any salah after Maghrib

**[40:53]** counts as qiyam, right? And Maghrib to Isha achieves, tatajafa junubuhum anil mazajah, fighting through the darkness to worship your Lord. After Isha achieves, what Ibn Abbas is saying here, that a person would fit the description of sujadan wa qiyama

**[41:12]** May Allah Azawajal enable us to do this, Allahumma ameen. Just that, leave the last third of the night for when Allah Subh'anaHu Wa Ta-A'la builds that, you know, builds that habit and builds that love for you, it will start to come naturally from anticipation. Just start praying before you sleep,

**[41:27]** just start praying before you sleep and watch the sweetness that comes out of that. The Prophet (ﷺ) also said to uncomplicate this as well, qala alayhi salatu wasallam, man sallal ishaa fee jamaa'a fa ka'anama qaama nisfal layl

**[41:43]** wa man sallal subha fee jamaa'a fa ka'anama sallal layla kul The Prophet (ﷺ) said, whoever prays salatul ishaa in jamaa'a, in congregation, it's as if they prayed the first half of the night. And whoever prays salatul fajr in jamaa'a, it's as if they prayed the whole night in qiyam.

**[41:59]** So Allah Azawajal gives us easy ways to achieve these stations. But the deeper meaning, the deeper meaning is that if you go into a relationship with your Lord, if you go into a relationship with your Lord,

**[42:16]** every other relationship will be put in context of that relationship. I'm gonna say that again. If you enter into a relationship with your Lord, with Allah Subh'anaHu Wa Ta-A'la, every other relationship, even your marriage downloads, will be cast into that relationship with your Lord.

**[42:34]** The first question you're gonna ask, is this relationship gonna compromise this relationship? If the answer is yes, that relationship has to go. Right? So friends, if this friend pulls me away from Allah, I don't care how fun you are, I don't care how close you are,

**[42:49]** I don't care how much history we have, you are pulling me away from the ultimate relationship in my life. I am Abdur-Rahman. I am Amatur-Rahman. I am the slave of the most merciful. I belong to someone and I belong to the most merciful.

**[43:05]** And what an honor that he attributes me to him in that capacity, as his slave, as his servant, as his friend, right? I'm not gonna compromise that for anybody else. So when you have that relationship, every other relationship is put into perspective

**[43:21]** by that relationship. It's a very simple concept, a very hard one to actually apply in our lives. Everything else is... And then your relationship with possessions, your relationship with things, the way that you're gonna interact with the situation. Because the thing about that friend, Ar-Rahman,

**[43:38]** and that Lord Ar-Rahman, is that he's never absent. So it's not like, you know, you spend time with him at home, and then you leave him at home, Subhanahu Wa Ta'ala. He is with you outside of your home and he is with you inside of your home.

**[43:54]** But when he's with you outside of your home, there are other people around as well. But when he's there, you're always thinking about him. Subhanahu Wa Ta'ala, you think about, like right now, as I'm giving this lecture,

**[44:09]** you're all, mashallah, incredibly important people. All right? But, you know, if let's say a very particular scholar was to come in and to sit there. 650 people, I love you all, but that one is,

**[44:27]** that's who I'm really like, I'm weighing my words. And I'm like, is he hearing this in a certain way? What's he gonna say? What's he gonna think? Because the magnitude of his presence diminishes the presence of everyone else. Not in terms of huqooq, like I'll still give you your right. But the magnitude of that presence

**[44:43]** is greater than the magnitude of everyone else's collective presence. So Allah is saying that if you connect to me, what's gonna happen is that you won't find yourself distant. So when the annoyance comes, when someone pushes your buttons, when someone calls you to sin, when someone starts backbiting,

**[44:59]** it's immediately like, hey, do you realize who's watching us right now? We're with Al-Rahman right now. Settle down, right? So what they are generating fil buyoot, what they're generating in their homes is shaping the way that they are dealing with society.

**[45:15]** Now the scholars also mentioned, sujadan was mentioned first. Sujood was mentioned first. When you pray, do you start in sujood or you start with qiyam? I'm concerned with how few people answered that question. When you walked into the masjid for Isha,

**[45:32]** did you go into sujood first or did you go into qiyam? If you caught the salah at sujood then you went into sujood first. You started your salah with qiyam. So why did Allah start off with sujood before qiyam? Number one, these are verses of closeness and honor.

**[45:53]** And the highest a person is in honor is equivalent to the lowest they put themselves into humility before their Lord, the Exalted. So there is a direct correlation. aqrabu ma yakoona al-abdi rabbihi The closest that a person is to his Lord

**[46:10]** is when he is in sujood. That's when you become highest. So these are verses of closeness and Allah Azawajal showing that closeness to Ar-Rahman. The closest person to Ar-Rahman is a person who goes into their sujood. Okay.

**[46:25]** Number two, these are verses of humility. Allah is speaking in the capacity of humility and sajda denotes humility more than qiyam, right? Sajda denotes humility more than standing. So it flows with the ayats in that regard.

**[46:44]** Okay. Now, one of the wisdoms of mentioning sajda as well, this is the third thing, is sincerity. His humility with people is not fake. It's an extension of the humility that he has with his Lord. Some people can put on a really humble act.

**[47:02]** Some people's humility is in fact arrogance because they want to show and demonstrate humility because that earns them credit with certain segments of society. And that humility is actually fake piety. The way that you know it's not hypocrisy, the way that you know it's not fake piety

**[47:18]** is if it is matched by a private regimen of devotion with Ar-Rahman. Otherwise, there's no doubt that there's an element of nifaq in. You want people to say, mashallah, how humble, mashallah, how sweet, mashallah, how this, how that.

**[47:33]** I don't know if you all heard the story. There was, it's an old, I realize I'm in the Arab world. So a lot of people probably heard this, but I'll say it anyway. That there's a person that was praying in the masjid and he was making rukuh, and he was taking so long in his rukuh, and the people were saying, mashallah, look at how long he's praying.

**[47:49]** And then he said, I'm fasting too. You know? All right. Just keep showing, mashallah, the humility. Just keep saying, mashallah, keep showering me with your mashallah, mashallah, mashallah. How do you know it's real? If it carries over into your home, into your private life.

**[48:08]** If the generator, if the engine of that humility is your private devotion with your Lord. So your humility is not fake when it is in your home. Your humility is fake when it is to win praise from society.

**[48:24]** Allah Subh'anaHu Wa Ta-A'la also says, kalla laa tulte'ahu wasjud waqtarib. Beautiful. This is one of the first revelations, right? Don't listen to your detractors. So ward off al-adha, ward off the harm that people bring to you.

**[48:41]** Wasjud waqtarib. Make sujood and come closer. Make sujood and come closer. And this is a particular secret of sujood that it allows you to deal with pain. Sajda is the greatest healing of pain,

**[49:00]** especially pain caused by people. Look at the way Allah Azawajal speaks about it in the Quran. wa laqad na'lamu annaka yadhiqoo sadruka bima yaqoonoon fasabbih bihamdi rabbika wakoon masajideen Allah says, we know that it hurts you what they're saying. He's saying this to the Prophet (ﷺ).

**[49:16]** It tightens your chest. It hurts you like the insults. The messenger of Allah (ﷺ) is a man. He's a perfect man, but he's a man. He's a human being. It hurts to be called names by the same people who used to adore you. It hurts to be harmed and humiliated.

**[49:34]** But Allah Azawajal says the healing, the cure of that is, fasabbih bihamdi rabbika, praise your Lord, wakoon minasajideen, and be amongst those who prostrate. Because prostration is the removal of hamm. It's the removal of stress and the removal of distress,

**[49:51]** the removal of harm. It's the recalibration of the believer. What a person finds in their sujood, they will not find in anything else. Have you ever tasted that moment where you fell into sajda and you just started making du'a and pouring your heart out and then how light you felt when you got up?

**[50:07]** There's nothing like it. SubhanAllah, you think about Ya'qub (عليه السلام) and the hurt that he was going through. And when his son said to him to seek forgiveness, istaghfir lana, seek forgiveness for what we have done. So he mentioned to them,

**[50:23]** sawfa astaghfirulakum, I will seek forgiveness for you. Right? I will seek forgiveness for you. The ulama of tafsir say that he means in my regimen of qiyam. astaghfirulaka rabbi bassahab, waqtassahab.

**[50:39]** During the last part of the night where I stand up and I cry out to my Lord, at that time I will make istaghfar for you. Because that's the time that I feel closeness or closest to my Lord. Ahmad Ibn Qays (رضي الله عنهم),

**[50:56]** one of the tabi'een. He says, I entered into Masjid al-Aqsa. Allahumma harrir Masjid al-Aqsa. May Allah Azawajal liberate Masjid al-Aqsa and allow us to enter into Masjid al-Aqsa in this way. Allahumma ameen. qala wa-ra'aytu raju, yukthiru as-sujud.

**[51:11]** I saw a man who was making a lot of sujud, spending a lot of time in sajda, in prostration. So I went to him and as sujud here, kathrat as-sujud, ya'ani kathrat as-salah.

**[51:27]** Right? He's doing a lot of rakat, a lot of prayers and he's just praying and going into sajda. He looked like he was in such a special place. So I went to him and I said to him, do you even know how long you spent in sujud? Do you know how many rakat he prayed?

**[51:42]** You know, when you go on a social media and you lose yourself on your feet, you lose yourself watching something, you lose track of time. Have you ever lost track of time in sajda? By the way, I want you to aspire. If you never have, don't feel bad.

**[51:58]** Aspire. Say, I want to lose myself in my sujud. Right? Losing track of time by reading Quran or making du'a. Have you ever lost track of time in that? So this man lost track of time in his sajda, lost track of time in his salah. So he said to him, do you even know how many rakat

**[52:14]** you prayed or how long you spent? Qala in kuntu la adri, fallahu yadri. He said, if I don't know, then Allah knows. If I don't know, then Allah knows. Then he said, the man started to say to me, Qala hadathani hubbi.

**[52:30]** He said, my beloved one said to me, (ﷺ). And he said, thumma baka. And they started to cry. He just said hadathani hubbi, and then he started to cry. He broke down crying. Then he collected himself again, and he said, hadathani hubbi. And he started to cry again.

**[52:46]** He's remembering the Prophet (ﷺ). Then a third time he collected himself, he said, hadathani hubbi, Rasulullah (ﷺ). innaka ma sajatta lillahi sajda illa rafaakallahu biha daraja

**[53:02]** wa hatta anka biha khatia. He said that verily, you, the Prophet (ﷺ) said to me, you will not make a single sajda to Allah except that Allah will elevate you by a degree by that sajda, remove from you a sin by that sajda.

**[53:18]** And as he said that, Ahnaf ibn Qays, Ahnaf ibn Qays says, that I said to him, man ant, who are you? Because I realized he's a sahabi. He said, I'm Abu Dhar,

**[53:33]** (رضي الله عنه), Abu Dhar al-Ghifari, (رضي الله عنه). Right? So look at the end of the day, losing yourself in sujood is something very special. Sujood is the way to get closest to Allah. Sujood is the way to get closest to the Prophet (ﷺ).

**[53:50]** Remember the Prophet (ﷺ) said to Rabi'a ibn Ka'b al-Aslami, who asked for, (رضي الله عنه), the companionship of the Prophet (ﷺ) in Jannah. And the Prophet (ﷺ) said, a'inni ala nafsika, support me against yourself, bi kathratis sujood, by increasing in your sujoods,

**[54:07]** by increasing in your prostrations. Sujood is the greatest way to live and it's the greatest way to die. The evidence of that is when the Prophet (ﷺ) told us about the man who dies in his sajda as a gift from Allah Subhanahu Wa Ta'ala. So it's the greatest way to live,

**[54:22]** the greatest way to die. The masjid is named after your sujood. It literally means a place of sujood. The humiliation of Shaytan was in his refusal to do sajda, but to who?

**[54:37]** To Adam (عليه السلام). The humiliation of Shaytan was in his refusal to do sajda to Adam (عليه السلام) by the command of Allah. So what then is the state of a person who refuses to do sajda to Allah Subhanahu Wa Ta'ala? It is a parallel to honor.

**[54:54]** Allah Azawajal always gives us sujood as the thermometer, as the threshold by which we define honor and which we define humiliation. So he says, yawma yukshafu ansaq wa yud'auna ila as-sujood fala yastati'oon On that day, when Allah Azawajal exposes the shin

**[55:10]** and calls them to sujood and they're unable to make sujood. So their backs become straight, they will not be honored with being able to make sajda on the day of judgment. Why? Because, kya'ni yud'auna ila as-sujood wa hum salimun They were called to it in this life and they did not prostrate themselves.

**[55:27]** So imagine on the day of judgment, like think of the image, when a person's trying and Allah Azawajal makes their back straight. I'm not going to allow you to make sajda. So that's humiliation. Humiliation is actually standing straight. Honor on the day of judgment

**[55:43]** is the Prophet (ﷺ) entering into the conversation with his Lord and ash-shafa' al-uzma The ultimate intercession is when the Prophet (ﷺ) falls in sujood in front of his Lord and starts to praise Allah Azawajal in a way that intercedes on behalf of us all.

**[56:01]** So that's honor versus humiliation. The Prophet (ﷺ) said that the sujood, that even if a person is cast into the fire, may Allah Azawajal protect us from being cast into the fire. Allahumma ameen. That the place of sujood will not be consumed by the fire.

**[56:17]** Every other body part can be consumed by the fire except for the place of sujood. And he also said (ﷺ) that the place of sujood is a place where light emanates on the day of judgment. Humiliation versus honor. So honor is through humility to Allah Azawajal.

**[56:35]** Humiliation is through arrogance towards Allah Subh'anaHu Wa Ta-A'la or in regards to commands by Allah Subh'anaHu Wa Ta-A'la as the Prophet (ﷺ) in the Hadith of Jibreel (عليه السلام). When Jibreel said to him, Wa'alam anna ash-sharafa al-mu'min qiyamahu bil-layl

**[56:52]** wa-izzahu istighnaahu wa'an al-naas. Know that the honor of a believer, the honor of a believer is his qiyam at night, is his standing up in prayer at night and his dignity is his being independent of people. You see the connection?

**[57:07]** You see the connection? Ash-sharafa al-mu'min, the honor of the believer is his standing up at night. His dignity is his not needing people. The more you depend upon people in any way, the more you become a slave to those people. The more you depend upon Allah Azawajal,

**[57:25]** the more you become Abdur-Rahman. The more you become a slave to Ar-Rahman. I'll end with this beautiful narration of a house that I was just thinking of that fits this. Abu Hurairah (رضي الله عنه), Uthman al-Nahdi says about him,

**[57:40]** he says that I stayed at Abu Hurairah (رضي الله عنه)'s home for seven nights. Fa-kana huwa wa-mra'atuhu wa-kha'dimuhu yaqsimuna al-layla thalatha. He said that for seven nights,

**[57:57]** him, his wife and their... servants, their maid split qiyam into three. They split the night into three. So he said, one of them would wake up, yusalli hadha thumma yuqidu hadha. One of them would wake up for the

**[58:12]** first third of the night and then tag the next person. So the other person would pray the next third and then they'd tag the third person and the third person would pray so that the whole night someone was standing up in qiyam in that house. Beautiful. This was a lived life. But again,

**[58:30]** don't complicate it too much. The last lesson here, by the way, of sujjadan wa qiyamah, because it's a significant one. Allah Azawajal did not create physical motions for the sake of physical motions. Your sujood is li ajlil du'a. Your sujood is so that you can call upon your Lord

**[58:51]** in the best possible place. Sujood is the station of du'a, the station of supplication. Qiyam is the station of what? I'm done by the way, just answer this question. Qiyam is, what do you do when you

**[59:08]** stand up in qiyam? Quran. Qiyam is li ajlil Quran. Qiyam is so that you can recite the Quran, right? So you recite the word of Allah Subh'anaHu Wa Ta-A'la. Sujood is for the sake of du'a.

**[59:28]** The Prophet (ﷺ) said, supplication is worship, right? So Allah gives us physical motions to match internal states. Okay? If a person seeks physical material

**[59:44]** outward without trying to generate the proper inward, then all they are doing is building a structure of hypocrisy. So I say this to every single one of us, two rak'ahs at night, just two rak'ahs to fit this ayah because the point of studying Ibadur Rahman is so that we can attain

**[1:00:05]** some level of every single one of these. We're not going to get to the maximum of any one of these verses immediately, but can you get to step two before step 10 on every single one of these verses, bid'in Allah Ta'ala. Finally, Imam al-Qurtubi (رحمه الله تعالى), he actually

**[1:00:21]** shares a poem in accordance with this verse and his tafsir of this verse. It's very hard to translate Arabic poetry in a way that does it justice, but I'll read it inshaAllah Ta'ala. Allah Ta'ala

**[1:00:37]** That keep your eyelids from tasting sleep. And let the tears flow down your cheeks in streams.

**[1:00:53]** And know that you will one day die and that you will one day be brought back to life to be held accountable. Oh you who continue to anger His Majesty Al-Jalil Subhanahu Wa Ta'ala.

**[1:01:12]** That verily there are people that were sincere in their love to Allah Subhanahu Wa Ta'ala, that devoted themselves to Allah out of love. So Allah became pleased with them and Allah chose to choose them as his khuddamah, his servants,

**[1:01:32]** right, like special servants on this earth. So he says, A people who when the night time comes upon them, they retreat to their homes in a place of sujood

**[1:01:49]** and qiyam, in a place of prostration and qiyam. So he said, He said that their stomachs are shrinking from the restraint that they show as they know no food

**[1:02:06]** except that which is halal, except that which is from the permissible. So they fill themselves with the permissible and they seek the praiseworthy. They fill their bodies with what is good and they seek with their souls what is even better. May Allah Azawajal make us amongst these people. May Allah Subhanahu Wa Ta'ala allow us to sacrifice some of our sleep for some of his praise.

**[1:02:26]** May Allah Azawajal make us amongst Ibadur Rahman. Allahumma ameen. InshaAllah next week we will continue. BarakAllahu feekum. Wassalamualaikum warahmatullahi wabarakatuh.

## Other Episodes in "Servants of the Most Merciful"
- [Du’a for Marriage and Children | Servants of the Most Merciful Ep. 10](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/servants-of-the-most-merciful-episode-10-dua-for-marriage-and-children.md)
- [How To Really Revere the Qur’an | Servants of the Most Merciful Ep. 9](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/how-to-really-revere-the-quran-servants-of-the-most-merciful-episode-9.md)
- [Silence In The Face of Sin | Servants of the Most Merciful Ep. 8](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/servants-of-the-most-merciful-ep-8-silence-in-the-face-of-sin.md)
- [How To Wipe Out Your Sins | Servants of the Most Merciful Ep. 7](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/how-to-wipe-out-your-sins-servants-of-the-most-merciful-episode-7.md)
- [Understanding Major Sins in Islam | Servants of the Most Merciful Ep. 6](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/understanding-major-sins-in-islam-servants-of-the-most-merciful-ep-6.md)
- [What Your Spending Habits Say About You | Servants of the Most Merciful Ep. 5](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/what-your-spending-habits-say-about-you-servants-ep-5.md)
- [How Believers Protect Themselves from Pride | Servants of the Most Merciful Ep. 4](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/how-believers-protect-themselves-from-pride-servants-of-the-most-merciful-ep-4.md)
- [Training Your Temper and Responding to Insults | Servants of the Most Merciful Ep. 2](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/training-your-temper-and-responding-to-insults-servants-of-the-most-merciful-ep-2.md)
- [Those Who Walk on the Earth Humbly | Servants of the Most Merciful Ep. 1](https://yaqeeninstitute.org/watch/series/servants-of-the-most-merciful/those-who-walk-on-the-earth-humbly-servants-of-the-most-merciful-ep-1.md)