أَشْھَدُ أَنْ لَّا إِلٰہَ اِلَّا اللّٰہُ وَحْدَہٗ لَا شَرِیکَ لَہٗ وَأَشْھَدُ أَنَّ مُحَمَّدًا عَبْدُہٗ وَ رَسُوْلُہٗ

أَمَّا بَعْدُ فَأَعُوْذُ بِاللّٰہِ مِنَ الشَّیْطٰنِ الرَّجِیْمِ- بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْحَمْدُ لِلّٰہِ رَبِّ الْعَالَمِیْنَ۔ اَلرَّحْمٰنِ الرَّحِیْمِ۔ مٰلِکِ یَوْمِ الدِّیْنِ۔ اِیَّا کَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ۔

اِھْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ۔ صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْھِمْ غَیْرِالْمَغْضُوْبِ عَلَیْھِمْ وَلَاالضَّآلِّیْنَ۔

By the grace of Allah the Almighty, twenty-two fasts have now passed, or the twenty-second fast is passing, and thus we are in the last ten days of Ramadan. According to a saying of the Holy Prophet (Peace and blessings of Allah be upon him), while passing through the periods of Allah the Almighty's mercy and forgiveness, we are now traversing the period that grants deliverance from Hell. (Al-Jami' li Shu'ab al-Iman, Kitab al-Siyam, Bab Fada'il Shahr Ramadan, Volume 5, Page 224, Maktabat al-Rushd, Published 2004, Hadith No. 3336)

This is indeed a tremendous favor of Allah the Almighty that He has granted us this opportunity. However, a believer who has faith in Allah the Almighty and strives to adopt His righteousness, whose heart is filled with fear of Allah the Almighty, cannot be satisfied merely with the thought that these days or periods that Allah the Almighty has granted have become the means of his salvation. These days are undoubtedly days of mercy, forgiveness, and deliverance from Hell, but have we truly benefited from the blessings of these days? The commandments and instructions of Allah the Almighty and His Messenger are never unconditional. They come with certain conditions. Therefore, to benefit from the mercy of these days, there are conditions; to partake in Allah the Almighty's forgiveness during these days, there are conditions; and to be delivered from Hell, it is necessary to abide by certain conditions.

Thus, to benefit from these things, we need to search for those matters through which, while pleasing Allah the Almighty, we may become recipients of His blessings. Regarding the mercy of Allah the Almighty, some commentators describe two types. One type of mercy is that which comes from Allah the Almighty as a favor. A person does not make any particular effort or struggle to obtain it. An example of this is Allah the Almighty's statement: رَحْمَتِیْ وَسِعَتْ کُلَّ شَیْئٍ (Al-A'raf: 157) — meaning "My mercy encompasses all things." All people partake in this mercy of Allah the Almighty. Without any deeds, they receive a share of this mercy. However, the Promised Messiah (Peace be upon him) has explained this as follows:

"From this verse, it is understood that mercy is general and extensive, whereas wrath, that is, the attribute of justice, emerges after a specific reason. This attribute establishes its claim after transgression of divine law, and it is necessary that first there be divine law, then sin be generated through violation of divine law, and then this attribute manifests itself and seeks to fulfill its demand." (Jang-e-Muqaddas, Ruhani Khazain, Volume 6, Page 207)

So Allah the Almighty is kind to His servants and shows mercy to them, but when a person transgresses divine law, he becomes subject to wrath or punishment. Allah the Almighty continues to forgive minor mistakes, but when one begins to exceed extreme limits, then Allah the Almighty's attribute of justice or His other attribute comes into action. However, generally, Allah the Almighty's mercy encompasses everything. Sometimes the demand of justice or the violation of divine law requires punishment, but Allah the Almighty, showing mercy, still forgives. It should be remembered that this state is not for the believers. Those who are true believers have a different standing. Faith demands maintaining those states of belief and striving to the utmost to follow Allah the Almighty's commands. And despite all efforts, if a sin is committed due to human weakness, then if there is true faith, Allah the Almighty's mercy covers that sin — not, as I mentioned in a previous sermon, that a person becomes emboldened in sins and keeps saying that Allah the Almighty's mercy is vast, so there is no need to worry. Such attitudes provoke the wrath of Allah the Almighty. Explaining how Allah the Almighty's mercy covers His wrath, the Promised Messiah (Peace and blessings of Allah be upon him) stated at one place:

"In a warning, there is actually no promise. It is only that Allah the Almighty, because of His holiness, demands that the guilty person be punished, and sometimes He even informs His chosen ones of this demand." That is, He tells His messengers, the prophets upon whom He sends revelation, that such and such person is becoming increasingly bold, and I am about to punish him. But then what happens? "Then when the guilty person fulfills the demand through repentance, seeking forgiveness, supplication, and lamentation, then the demand of divine mercy takes precedence over the demand of wrath." Sometimes notification is given, punishment is decreed, the decision is made, but if that person about whom the decision was made is repenting and seeking forgiveness, then he can still be saved from punishment. He stated: "Then the demand of divine mercy takes precedence over the demand of wrath and conceals that wrath within itself." It covers it. It veils it. Allah the Almighty forgives. "This is the meaning of the verse: عَذَابِیْ اُصِیْبُ بِہٖ مَنْ اَشَآءُ وَرَحْمَتِیْ وَسِعَتْ کُلَّ شَیْئٍ (Al-A'raf: 157). That is, رَحْمَتِیْ سَبَقَتْ غَضَبِیْ." (Tuhfa Ghaznawiyya, Ruhani Khazain, Volume 15, Page 537) (Allah the Almighty says:) My mercy has prevailed over My wrath.

Thus, even criminals are forgiven through their repentance and seeking forgiveness. Those who have greatly transgressed and for whom punishment has been decreed are also forgiven.

He stated that even such criminals upon whom punishment has become binding — when they cry and implore, Allah the Almighty forgives them. In fact, He even informs His messengers about some of them regarding punishment (as I mentioned), but then the supplication of the criminal, his pleading, his weeping and lamenting, his seeking forgiveness, draws the mercy of Allah the Almighty. In any case, it is not the station of a believer to first rebel against divine law, then cry and lament, and then seek mercy. For believers, there is another example. The second type of mercy is conditional upon deeds, and its promise is conditional upon those who do good deeds and walk in righteousness. As Allah the Almighty says: اِنَّ رَحْمَتَ اللّٰہِ قَرِیْبٌ مِّنَ الْمُحْسِنِیْنَ (Al-A'raf: 57) — meaning "Surely, Allah's mercy is near to those who do good."

Muhsin means one who treats others well, walks in righteousness, possesses knowledge, and fulfills all the conditions that have been given by Allah the Almighty. So Allah the Almighty says that His mercy is near those people who do not deliberately commit sins, who always call upon Allah the Almighty out of fear of punishment for their sins, and who keep Him in their hearts out of fear of punishment for their sins. Those who do not deliberately commit sins, but if a sin is committed unknowingly, they call upon Allah the Almighty while adopting righteousness — then Allah the Almighty's mercy descends upon them. Their prayers are accepted. This is Allah the Almighty's special mercy that He accepts prayers. There is no compulsion upon Him, nor can anyone compel that He must accept our prayers. And Allah the Almighty says that His mercy is with the Muhsineen — with those people, upon those who spend their lives walking in righteousness. It is with those who do good to others and fulfill their rights. So if prayers are to be accepted, then it is necessary to become a Muhsin, and to become a Muhsin while keeping these meanings of Muhsin before oneself. This is no ordinary matter. A person cannot become a Muhsin merely by performing ordinary good deeds; rather, to achieve this station, it is necessary to raise one's deeds to the highest standards. If a person looks at the definition of Muhsin given by the Holy Prophet (Peace and blessings of Allah be upon him), he becomes worried with fear — do our acts of worship reach this state? While doing any task, whatever we are doing, is our state like what the Holy Prophet (Peace and blessings of Allah be upon him) defined? And what is that? He (Peace and blessings of Allah be upon him) said that a Muhsin is one who, while performing every good deed, sees that he is seeing God Almighty. He keeps this before him. Or at the very least, God Almighty is seeing him. (Sahih al-Bukhari, Kitab al-Iman, Bab Su'al Jibril al-Nabi (Peace and blessings of Allah be upon him) 'an al-Iman wa al-Islam wa al-Ihsan wa 'Ilm al-Sa'ah, Hadith No. 50)

Now, if this state is present in our worship and also when performing other tasks, then wrong deeds can never occur. We can never stray from righteousness. We can never mistreat anyone. We can never usurp anyone's rights; rather, we cannot even think of harming someone or usurping their rights. Thus, the commandments of Islam are such that from whichever direction you begin to act upon them, or whichever command of Allah the Almighty you take hold of, or whichever command or instruction of His Messenger (Peace and blessings of Allah be upon him) you look at, they will collectively take you toward fulfilling the rights of Allah and the rights of His servants. We greatly desire that our prayers be accepted and that we become heirs and recipients of Allah the Almighty's mercy, but to attain them, we do not strive to achieve this station, or the majority among us do not, or we do not strive consistently as a believer should. We become happy that we passed through the period of Allah the Almighty's mercy, but we do not think about what we did or should have done to obtain that mercy. Were we like those sinners and criminals who, through temporary weeping and wailing, obtained Allah the Almighty's mercy and escaped the punishment that was to be given to someone for a particular crime or various crimes? Or are we striving to be counted among the Muhsineen, molding our lives in such a way that we always pledge to remain firm on righteousness, who always pledge to do good to others, who strive to make Ramadan a permanent means of creating pure changes within themselves? So we need to try and should try to absorb this mercy that remains with us always — not temporarily saving us from punishment while we return to our former state with the passage of time. In this one word "mercy," the Holy Prophet (Peace and blessings of Allah be upon him) granted us a treasure of guidance for our lives — that in the first ten days of Ramadan, seek this mercy, and when you find this mercy, then pledge that we must make it a part of our lives. For a believer, ten days of training will then show the next paths. But because Satan is constantly attached to us, busy in his work, busy in misleading us, busy in diverting us from good deeds, therefore, after obtaining this mercy, Allah the Almighty's help is needed to remain steadfast on it. And what method must we adopt to obtain this help? He said that in the next ten days, seek the help and strength of Allah the Almighty so that your deeds become permanent deeds, and that strength is seeking forgiveness (Istighfar). He said that the second period is the period of forgiveness. As mentioned earlier, Allah the Almighty wraps one who weeps and wails in His covering of forgiveness while forgiving his sins and shows mercy and grace upon them. But the believer is one who makes this covering and mercy a part of his life, which is manifested in his worship as well as in other deeds, and through constant seeking of forgiveness. It should be done while examining one's deeds. And when this happens, Allah the Almighty's forgiveness will continue to envelop us. The doors of His mercy will continue to open upon us. And when this happens, then Allah the Almighty will continue to grant us the ability to remain firm on good deeds.

What is the reality of forgiveness for a believer, what method should be adopted to obtain it, and how should one seek forgiveness? Regarding this, the Promised Messiah (Peace and blessings of Allah be upon him) states at one place:

"The true and original meaning of Istighfar is to request God that no weakness of humanity become manifest, and that God provide support to one's nature through His power and take it within the circle of His protection and help. This word is derived from 'Ghafr,' which means to cover. So its meaning is that God, with His power, covers the natural weakness of the one seeking forgiveness." The one who seeks forgiveness — God covers his natural weaknesses, and through constant seeking of forgiveness, Allah the Almighty does indeed cover them. He said: "But the true and original meaning is that God, through the power of His Divinity, saves the one who seeks forgiveness from natural weakness, grants him strength through His strength, bestows knowledge through His knowledge, and gives light through His light, because God has not become separate from man after creating him. Rather, just as He is the Creator of man and the Creator of all his internal and external faculties, He is also man's Sustainer. That is, He preserves what He has created through His own support." That is, Allah the Almighty also preserves what He created and however He made it through His own support. He is also the Sustainer. "So when God's name is also Sustainer, meaning the One who maintains creation through His support, it is therefore necessary for man that just as he was created through God's attribute of being the Creator, he should similarly protect the impression of his creation from being corrupted through God's attribute of being the Sustainer." (Ismat-e-Anbiya, Ruhani Khazain, Volume 18, Page 671)

Thus, there was a natural need for man, for which the guidance of seeking forgiveness has been given. To protect from this corruption, to partake in Allah the Almighty's attribute of being the Sustainer, to always maintain one's spiritual conditions — what should be done? Allah the Almighty said: Seek forgiveness.

So the attention toward forgiveness that has been drawn in Ramadan is an attention toward keeping this spirit in mind — that if you want to permanently partake in His mercy, then seek forgiveness. Seek Allah the Almighty's forgiveness. Allah the Almighty, who is especially kind to His servants in these days — both flows of His mercy are ongoing. One is the general blessing in which believers and non-believers all partake, and one is the special blessing that is specific to the Muhsineen. We should also partake in that, because to partake in that blessing which is specific to the Muhsineen, just as a believer should try to gain strength to perform good deeds, he should also take light from Allah the Almighty's light through seeking forgiveness and take strength from Allah the Almighty's strength, so that he may never wander in darkness deprived of Allah the Almighty's light, or fall into Satan's lap deprived of Allah the Almighty's strength. Because if Allah the Almighty's strength is not with one, Satan's attacks are very severe. He immediately takes one into his grip. Therefore, seeking forgiveness is very necessary so that man takes strength from Allah the Almighty and always remains safe from Satan.

So He said that man is inherently weak, and seeking forgiveness is necessary to be saved from this weakness and to take strength from Allah the Almighty's strength.

The Promised Messiah (Peace be upon him) said that for man to remain firm on his good deeds, to always maintain Allah the Almighty's blessings and mercies upon himself, he needs Allah the Almighty's support — without it, we can do nothing — and by naming Himself the Sustainer, Allah the Almighty has drawn our attention to this. It is His attribute that to continue good deeds and to always partake in Allah the Almighty's mercy and forgiveness, Allah the Almighty's support is needed. This attribute of Allah the Almighty as the Sustainer itself tells us that if you want to keep something always going, to maintain it, you certainly need My support. Come to Me. So Allah the Almighty says: Never leave that support which is ever-lasting. Allah the Almighty, who is ever-lasting, sustains and is the strongest support.

So we should understand that the middle period being the period of forgiveness does not mean that you should seek as much forgiveness in it as you can and thus achieve your goal. Rather, the Holy Prophet (Peace and blessings of Allah be upon him) has drawn our attention to this: that Ramadan came, Allah the Almighty drew near to His servants, your attention also turned toward fasting and prayers — so now, to continue your good deeds, to permanently partake in Allah the Almighty's mercies, to be saved from your natural weaknesses, come into Allah the Almighty's refuge while seeking forgiveness before Him and strive to make this state permanent. May Allah grant that most of us may have been passing through or have passed through the second period while seeking Allah the Almighty's forgiveness with this thought. The period has ended. And now we may be entering the third period with this thought — that the light and strength obtained from Allah the Almighty will take us to the paradises of Allah the Almighty's pleasure, God willing.

The Holy Prophet (Peace and blessings of Allah be upon him) said that the last period is the period of salvation from Hell. So when a person wraps himself in the covering of Allah the Almighty's mercy, takes light and strength from His forgiveness and becomes established upon it, partakes in His light and takes hold of His strength and becomes established upon it, then obviously he becomes one who attains nearness to Allah the Almighty. Allah the Almighty does not leave anyone without reward. He is very compassionate. He is very giving. When a person is performing good deeds for God Almighty or striving to perform them, Allah the Almighty does not merely say, "Very well, I will not cast you into Hell. You are saved from Hell." Rather, by calling it the period of salvation from Hell, the Holy Prophet (Peace and blessings of Allah be upon him) actually also told us that Allah the Almighty, being pleased with those who perform such deeds, gives them the glad tidings of His Paradise. The doors of Hell that were closed at the coming of Ramadan (Sunan al-Tirmidhi, Kitab al-Sawm, Bab Ma Ja'a fi Fadl Shahr Ramadan, Hadith No. 682)

If you continue to seek His forgiveness permanently, continue seeking forgiveness, continue to hold onto Allah the Almighty's garment firmly to attain permanence in good deeds and to remain firm on them, then the doors of Hell will close not only in Ramadan but these thirty days of worship, pledge, fulfillment of rights, and the permanent habit of repentance and seeking forgiveness will close the doors of Hell forever.

I present an excerpt from the Promised Messiah (Peace be upon him) regarding the reality of Paradise and Hell. He (Peace be upon him) states:

"What is the purpose of religion? Simply that by attaining certain faith in the existence of God Almighty and His perfect attributes, man may be delivered from carnal passions and develop a personal love for God Almighty. Because in reality, that is Paradise, which will be manifested in various forms in the Hereafter. And remaining unaware of the true God, remaining distant from Him, and not having true love for Him — in reality, this is Hell, which will be manifested in various types and colors in the Hereafter." (Chashma-e-Ma'rifat, Ruhani Khazain, Volume 23, Page 352)

So we need to understand this point — that deliverance from Hell also begins in this world, and the attainment of Paradise also occurs in this world, and their extensive effects, which are to be received by man in various states and colors, are received in the next world. So a true relationship with Allah the Almighty, repentance, and seeking forgiveness show man Paradise in this world as well, whose broader rewards, as I mentioned, will be received in the next world. And not having a true relationship and love with God Almighty and not constantly seeking His mercy and forgiveness is deliberately breaking His commandments. This becomes the cause of Allah the Almighty's displeasure.

Then the Promised Messiah (Peace be upon him) explained it more elaborately with reference to the Holy Quran. He said:

"The reality that the Holy Quran has described of Paradise and Hell has not been described by any other book. It has clearly revealed that this chain begins from this very world. Thus He said: وَلِمَنْ خَافَ مَقَامَ رَبِّہٖ جَنَّتٰنِ (Al-Rahman: 47) — meaning 'For him who fears standing before his Lord, there are two paradises.'" (There are two paradises.) "That is, one paradise is received in this very world, because the fear of God Almighty prevents him from evil." (Paradise is obtained by abstaining from evil.) "And rushing toward evil creates anxiety and restlessness in the heart, which in itself is a dangerous hell." The fear of Allah the Almighty prevents evil, and when a person abstains from evil, he is saved from Hell in this world as well. And rushing toward evil, committing evil deeds — no evildoer finds peace from it. He has some anxiety somewhere, some restlessness, and this state of man after committing evil deeds is itself a hell. He said: "But the one who fears God is saved immediately from this torment and pain" (He is immediately saved who fears God Almighty) "that arises from slavery and bondage to passions and carnal desires." That is, when a person becomes enslaved to carnal desires and passions or becomes captive to passions — if there is fear of Allah the Almighty, by suppressing these desires, he is saved from them.

Then he said: "And does he progress in faithfulness and inclining toward God?" (Then when a person is saved from these things, he will progress in inclining toward God Almighty.) "Through which a pleasure and delight is given to him, and thus a heavenly life begins for him from this very world." (Malfuzat, Volume 3, Pages 155-156, Edition 1985, Published England)

So the effort to attain the heavenly life of this world or the Paradise of the Hereafter and salvation from Hell — how and what is it? He said that according to the instruction of the Holy Quran, salvation from Hell and attainment of Paradise is not just the Paradise and Hell of the Hereafter but also the Paradise and Hell of this world, and salvation from it is possible only when man fears God Almighty. As mentioned earlier, the Holy Prophet (Peace and blessings of Allah be upon him) said that the true Muhsin is one who always keeps in mind that God Almighty is watching him. And when there is this awareness that God Almighty is watching me, then fear of God Almighty is born. And only then does man abstain from evil. And one who abstains from evil is also saved from the anxieties of the heart. Now, a thief or anyone doing any wrong deed in any way — he constantly has the fear that he might be caught or some other disgrace might occur. And he said that this fear itself puts him in Hell in this world. So one who fears Allah the Almighty is earning Paradise in this world and the Hereafter, and one engrossed in evil and carnal passions is earning Hell in this world as well as in the Hereafter. He said that inclining toward God Almighty and having faithfulness to Him is Paradise, and going away from Him is Hell. So this matter of deliverance from Hell also came to rest at the same point — acting upon God Almighty's commands and always keeping His fear and righteousness before oneself.

So in this brief hadith, by mentioning three things, the Holy Prophet (Peace and blessings of Allah be upon him), while drawing attention to Allah the Almighty's mercy, also drew attention to seeking forgiveness in order to remain firm upon it, and then gave guidance to remain steadfast upon it, and said that if a person attains this, then his every word and deed becomes oriented toward Allah the Almighty's pleasure. Hatred for evil and inclination toward performing good deeds are created. The permanent blessing of Ramadan becomes established in his life, and he is distanced from Hell, and in this world and the Hereafter, while gaining Allah the Almighty's pleasure, he benefits from His Paradise.

So we should always keep this in mind and think accordingly. In the last period of Ramadan, for attaining Allah the Almighty's pleasure, for keeping faith always safe, and for remaining steadfast on righteousness, the Holy Prophet (Peace and blessings of Allah be upon him) also drew attention to another matter — rather, he gave a glad tiding — and that is that in these days, in the last period, there is Laylatul Qadr (the Night of Decree). There is a narration reported by Hazrat Abu Hurairah (May Allah be pleased with him) that the Holy Prophet (Peace and blessings of Allah be upon him) said: Whoever fasts during Ramadan in a state of faith and while taking account of himself, his past sins will be forgiven. And whoever stands in prayer during Laylatul Qadr in a state of faith and while taking account of himself, his past sins will be forgiven. (Sahih al-Bukhari, Kitab Fadl Laylatul Qadr, Bab Fadl Laylatul Qadr, Hadith No. 2014)

Laylatul Qadr has great importance, but the fasts of Ramadan also hold the same importance. It is correct that in one night sins are forgiven, but past deeds are also before us, and in Ramadan there is the same action for thirty days. So Allah the Almighty said these are the conditions that are necessary — faith and taking account of oneself. That is, the fasts of Ramadan as well as finding Laylatul Qadr and having sins forgiven. If there was any weakness in the earlier days, there should be an effort to remove it in the last days. The Holy Prophet (Peace and blessings of Allah be upon him) did not say that only the one who finds Laylatul Qadr will have his sins forgiven; rather, every person who is passing through the fasts and Laylatul Qadr in a state of faith and while taking account of himself should have hope in Allah the Almighty's forgiveness. Allah the Almighty forgives him.

Allah the Almighty has set many characteristics and conditions for the believer. Similarly, wherever Allah the Almighty has set these conditions, in many places He has also linked faith with righteous deeds. Faith in Allah the Almighty and along with it righteous deeds. So our attention should remain on this as well — what is faith?

Allah the Almighty has mentioned many signs for believers in the Holy Quran. For example, one sign mentioned is: اِنَّمَا الْمُؤْمِنُوْنَ الَّذِیْنَ اِذَا ذُکِرَ اللّٰہُ وَجِلَتْ قُلُوْبُھُمْ (Al-Anfal: 3) — meaning "The believers are only those whose hearts tremble when Allah is mentioned before them." This is the sign of a believer — that he should always be aware that following God's commands is necessary and that Allah the Almighty has given these commands. Whenever anything is reminded to him with reference to Allah the Almighty, he immediately becomes fearful and tries to act upon them. So when in multiple places, with reference to Allah the Almighty, there is also His command to perform righteous deeds and fulfill the rights of others, and attention is drawn to it, we need to keep this before us at all times. When one is told with reference to God Almighty to fulfill these, and then man does not pay attention to fulfilling them, does he fall under the category of believer according to this verse? Or if we do not pay attention, do we (fall under that category)? He (Peace and blessings of Allah be upon him) said that every person who fasts or passes through Laylatul Qadr while taking account of himself and observing the state of his faith will have his sins forgiven.

So the blessings of Ramadan and Laylatul Qadr are conditional. As I said at the beginning, the commandments of Allah the Almighty and His Messenger are conditional. If there is weakness in a person's faith and he is usurping the rights of others, and yet he says he has witnessed Laylatul Qadr — if a special state of prayer is created in him that transforms his condition completely, then Allah the Almighty's special grace and mercy has blessed him, which now demands that he act upon Allah the Almighty's commands while remaining firm upon it. If this state is not present, then it is possible that what he thought was Laylatul Qadr was a deception of the self. He (Peace and blessings of Allah be upon him) said exactly this — that faith should be complete and there should be self-examination.

So the Promised Messiah (Peace be upon him) has explained this point to us — that Laylatul Qadr is not just that specific night. Laylatul Qadr has three forms. One is the night that comes in Ramadan. One is that era which is the era of a prophet. And one is that for every person, his Laylatul Qadr is when he becomes pure and clean. (Derived from Malfuzat, Volume 2, Page 336) When he became free from all the filth and impurities of the world. When he became firmly established upon his faith. When, while taking account of himself, he removed all evils from himself. So this is the Laylatul Qadr that if we attain it and become purely Allah the Almighty's and become those who act upon His commands and become those who raise the standards of their worship, then this is our goal that Allah the Almighty has commanded us to attain. If we attain this station or if we do this, then every day and every night becomes a moment of acceptance of prayer for us. We who are those who believe in the true ardent devotee of the Holy Prophet (Peace and blessings of Allah be upon him), we need to create a revolution in our conditions and take our faith to that station where our every word and deed becomes for attaining God Almighty's pleasure. We should become those who spend our lives while taking account of ourselves, and the blessings of Ramadan should always remain established within us. May Allah grant that many among us may also find this Laylatul Qadr, which is a special occasion for acceptance of prayers and which is in these last days that the Holy Prophet (Peace and blessings of Allah be upon him) mentioned, and finding it should make us walk in good deeds and righteousness and increase us further in them. May all our past sins be forgiven, and may Allah the Almighty, through His special grace, create in us the power and strength to avoid sins in the future as well.