Married life can face moments of unhappiness and lethargy, which may escalate into quarrels and disagreements. This could stem from the couple being under life pressures or going through financial and familial crises, creating an atmosphere of negative energy between them.

One partner may be responsible for this atmosphere by bringing their problems and conflicts from work home, or the woman might contribute by being excessively jealous, searching through her husband's belongings, and eavesdropping on his calls, thereby enhancing this negative energy and creating what is known as "marital discord."

However, responsibility cannot be placed on one partner alone. Both may contribute to this atmosphere negatively by nitpicking mistakes, not overlooking small issues, and constantly criticizing and reprimanding, especially when criticism is delivered in a loud tone and in front of the children.

Therefore, it is wise to remove negative energy from the home and inject more positive energy through simple and concise steps, which we summarize as follows:

1. Avoid constant criticism, try to boost each other's self-confidence, and frequently offer praise, compliments, and words of thanks. This reduces tension between spouses and defuses negative energy.

2. Engage in activities together, such as exercising, going for walks, cooking together, or pursuing a hobby. These activities bring vitality to marital life and alleviate life's pressures.

3. Relationship life coach Joanna Khalifa, in her conversation with Al Jazeera Net, advises thoroughly cleaning the house, adding aesthetic touches, spreading flowers around, and getting rid of clutter and broken items. Creating an organized and beautiful environment at home positively impacts the couple and generates positive energy between them. A cluttered home or a dirty kitchen is unlikely to foster a loving atmosphere within the family and may instead be a source of tension, conflict, and arguments.

4. Pay attention to personal hygiene and appearance for both spouses. Using attractive perfumes and wearing favorite colors sends a positive message to the other partner, creating an atmosphere of happiness. This can be enhanced by reminiscing about past memories and recalling enjoyable and beautiful times together.

5. Words play a crucial role in spreading positive vibes. Greeting your spouse with a warm smile, asking about their well-being and how their day was, along with a bright smile and a gentle touch, can alleviate any existing tension and create a sense of intimacy between the couple.

6. Psychological analyst Caitlin Killoren, in an article published on the "Hello Relish" website, recommends that the husband send expressive messages showing longing and love during work hours or make a call to check on his family. These may seem like simple gestures, but they are capable of building trust and affection, enhancing positive energy between spouses, and achieving the desired happiness.

7. Give gifts and pay attention to happy occasions such as holidays and anniversaries, as these hold emotional significance for women. Express love, appreciation, and understand each other's psychological, emotional, and physical needs.

8. Handle problems calmly, resort to dialogue, and avoid anger and aggression. Postpone blame and reproach to another time when tempers have cooled down. Limit the duration of estrangement and quarrels, as this quickly reduces tension and gives both parties a genuine opportunity to overcome life's challenges.

9. Seek help and consult specialists and trustworthy, knowledgeable people. Attend marital relationship courses, as knowledge is undoubtedly a positive weapon that dispels ignorance, negativity, and unhappiness. Men need to understand women's nature, and vice versa.

10. Stay close to God, engage in frequent remembrance, pray together, wake up for dawn prayers, and read the Quran. The connection with God will bring them tranquility and peace, protect them from envy and Satan, and fill their home with love and mercy.

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Altruism is a lofty and refined rank of generosity, giving, and selflessness that only a true believer, seeking the pleasure of the Lord of the worlds and firmly believing in meeting Him to reward them for their acts of favoring others over themselves, possesses. It involves prioritizing others over oneself in both private and public interests. This trait was exemplified by the people of Medina when they welcomed the migrants, sharing their homes, wealth, and work with them.

It is the virtue of altruism. Allah Almighty says about it: "Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love. And whatever you spend – indeed, Allah is Knowing of it." (Aal-Imran: 92). Abu Huraira told that when a man asked God’s messenger which sadaqa produced the greatest reward he replied, “That which you give when you are healthy and inclined to be mean, fearing poverty and hoping for a competence. Do not put it off and then say when you are about to die that you give such and such to so and so and such and such to so and so when it has already become the property of so and so.” (narrated by Bukhari and Muslim).

There are several positive incentives that drive a Muslim to embody the virtue of altruism, including:

1. The Quran and Sunnah's Praise for Those Who Favor Others Over Themselves:

Altruism is mentioned in various forms in the Book of Allah, honoring its practitioners and highlighting its different manifestations. Allah says:

“A spring from which the servants of Allah will drink; they will make it gush forth in force. They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. And they give food in spite of love for it to the needy, the orphan, and the captive, [saying], ‘We feed you only for the countenance of Allah. We wish not from you reward or gratitude.’” (Al-Insan 76:6-9).

“And [also for] those who were settled in Al-Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful.” (Al-Hashr 59:9).

This is because the Prophet (peace be upon him) distributed the spoils from the wealth of Banu Nadir among the emigrants only and gave nothing to the Ansar except for three men. The Ansar were those who had protected themselves from the stinginess of their souls by willingly forgoing the spoils for the emigrants.

Jabir ibn Abdullah reported that the Messenger of Allah (peace be upon him) said: “Beware of oppression, for oppression will turn into excessive darkness on the Day of Resurrection and beware of niggardliness, for niggardliness destroyed your predecessors.” (Narrated by Muslim).

2. Following the Example of the Prophet (Peace Be Upon Him):

Jabir ibn Abdullah narrated: We were digging (the trench) on the day of (Al-Khandaq ( i.e. Trench )) and we came across a big solid rock. We went to the Prophet (ﷺ) and said, "Here is a rock appearing across the trench." He said, "I am coming down." Then he got up, and a stone was tied to his belly for we had not eaten anything for three days. So the Prophet (ﷺ) took the spade and struck the big solid rock and it became like sand. I said, "O Allah's Messenger (ﷺ)! Allow me to go home." (When the Prophet (ﷺ) allowed me) I said to my wife, "I saw the Prophet (ﷺ) in a state that I cannot treat lightly. Have you got something (for him to eat?" She replied, "I have barley and a she goat." So I slaughtered the she-kid and she ground the barley; then we put the meat in the earthenware cooking pot. Then I came to the Prophet (ﷺ) when the dough had become soft and fermented and (the meat in) the pot over the stone trivet had nearly been well-cooked, and said, "I have got a little food prepared, so get up O Allah's Messenger (ﷺ), you and one or two men along with you (for the food)." The Prophet (ﷺ) asked, "How much is that food?" I told him about it. He said, "It is abundant and good. Tell your wife not to remove the earthenware pot from the fire and not to take out any bread from the oven till I reach there."

Then he said (to all his companions), "Get up." So the Muhajirn (i.e. Emigrants) and the Ansar got up. When I came to my wife, I said, "Allah's Mercy be upon you! The Prophet came along with the Muhajirin and the Ansar and those who were present with them." She said, "Did the Prophet (ﷺ) ask you (how much food you had)?" I replied, "Yes." Then the Prophet (ﷺ) said, "Enter and do not throng." The Prophet (ﷺ) started cutting the bread (into pieces) and put the cooked meat over it. He covered the earthenware pot and the oven whenever he took something out of them. He would give the food to his companions and take the meat out of the pot. He went on cutting the bread and scooping the meat (for his companions) till they all ate their fill, and even then, some food remained. Then the Prophet (ﷺ) said (to my wife), "Eat and present to others as the people are struck with hunger." (Reported by Al-Bukhari).

3. The Ultimate Reward in Paradise for Those Who Practice Altruism:

Allah says: “A spring from which the servants of Allah will drink; they will make it gush forth in force. They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. And they give food in spite of love for it to the needy, the orphan, and the captive, [saying], ‘We feed you only for the countenance of Allah. We wish not from you reward or gratitude.’” (Al-Insan 76:6-9).

4. A Unique Social Solidarity Found Only in Muslim Lands:

The Prophet (peace be upon him) praised the actions of the Ash'ari tribe of Yemen. Abu Musa Al-Ash'ari narrated that the Messenger of Allah (peace be upon him) said: "When the Ash'ariyun run short of food in the Jihad or when they are at home in Al-Madinah, they collect all the provisions they have in a sheet and then divide it equally among themselves. They are of me and I am of them." (Reported by Al-Bukhari and Muslim). Imam Al-Ayni commented that this hadith highlights the great virtue of the Ash'aris in their altruism and mutual support, as testified by the Messenger of Allah, who honored them by associating himself with them. This also illustrates the virtue of altruism and mutual support. ⁽¹⁾

Abu Huraira narrated that the Messenger of Allah (peace be upon him) said: “Two people’s food is enough for three and three people’s is enough for four.” (Reported by Al-Bukhari and Muslim).

5. A Sign of Complete Faith and One of Its Fruits:

Allah the Almighty has made altruism a companion to faith in Him, the angels, the scriptures, and the prophets. He says: "Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous." (Al-Baqarah: 177).

Ibn Mas'ud explained the phrase "in spite of love for it" as meaning that you give in charity while you are in good health and are tight-fisted, hoping to live longer and fearing poverty.

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The fundamental principle in acts of worship is pure devotion without considering the underlying wisdom and purposes. This means that the decrees Allah Almighty has imposed on His servants are acts of devotion that cannot be subject to personal interpretation or inquiry into their reasons unless Allah Himself mentions them in His Noble Book. For instance, regarding the obligation of Hajj, Allah says: "And proclaim to the people the Hajj; they will come to you on foot and on every lean camel; they will come from every distant pass - that they may witness benefits for themselves and mention the name of Allah on known days." (Surah Al-Hajj, 27-28).

In this context, Sheikh Izz al-Din ibn Abd al-Salam explains: Legislated acts are of two types: First, those which we see clearly bringing benefit or warding off harm, and second, those whose benefits or harms we do not see, which are considered purely worship acts. The latter type is accepted with submission, seeking no benefits other than the reward and avoiding no harms other than disobedience. ⁽¹⁾

The obligation of Hajj is a physical act of worship that cannot be judged by limited human intellect. Instead, a Muslim must surrender and fully comply with its rituals, magnifying its importance and obeying the Lord of the worlds. Nonetheless, a Muslim can understand some of the purposes and wisdom that Allah, the Exalted, has mentioned regarding this precious obligation, from which we can derive the following:

1-Achieving Pure Monotheism for Allah Almighty

Allah Almighty commanded Ibrahim (Abraham) (peace be upon him) to build the House (Kaaba) to establish pure monotheism for Allah alone. Allah says: "And [mention, O Muhammad], when We designated for Abraham the site of the House, [saying], 'Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate.'" (Surah Al-Hajj, 26). Ibn Kathir, in his tafsir of this noble verse, states: "This serves as a reprimand and rebuke for those who worshipped other than Allah and associated others with Him from among the Quraysh in the very place that was established from the first day on the monotheism of Allah and His worship alone without any partners. Allah mentioned that He designated for Ibrahim the site of the House, meaning He guided him to it, entrusted it to him, and authorized him to build it."

2-Performing a Pillar of Islam

Hajj is the fifth pillar of Islam as long as a Muslim has the capability to undertake it. Once one embarks on Hajj and Umrah, it becomes obligatory for the Muslim to complete them. Allah says: "And complete the Hajj and Umrah for Allah." (Surah Al-Baqarah, 196). Al-Qurtubi, in his tafsir of this verse, states: "Scholars have differed regarding the meaning of completing Hajj and Umrah for Allah. It has been said: performing them and bringing them to completion, as in His saying: 'so fulfil them,' and His saying: 'Then complete the fast until the night'; meaning, bring the fast to completion. This is the view of those who consider Umrah obligatory, as will be discussed. Those who do not consider it obligatory say the meaning is to complete them after starting them. For whoever begins a ritual, it becomes obligatory to complete it and not to abandon it. Ali ibn Abi Talib (may Allah be pleased with him) said: 'To complete them means to enter into the state of Ihram from your home.' Sufyan al-Thawri said: 'To complete them means to set out intending them, not for trade or anything else.' This interpretation is supported by the phrase 'for Allah'." ⁽²⁾

3-Rememberance of Allah Almighty

The worship of remembrance (dhikr) is among the most beloved acts of worship to Allah Almighty, and He has mentioned it in most of the legislations. It is particularly emphasized in Hajj. Allah says: "But when you depart from ‘Arafat, remember Allah at al- Mash’ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray." (Surah Al-Baqarah, 198). Ibn al-Qayyim said about remembrance: "It is the spirit, essence, and purpose of Hajj, as the Prophet (peace be upon him) said: ‘Going round the House (the Ka'bah), running between as-Safa and lapidation of the pillars are meant for the remembrance of Allah.’" ⁽³⁾

4-Training in Good Character

Allah Almighty forbade several bad behaviours during Hajj to magnify the significance of this act of worship. He says: "Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it." (Surah Al-Baqarah, 197). Al-Sa'di explains: "You must honour the sanctity of Hajj and protect it from anything that may corrupt or diminish it, such as sexual relations, disobedience, including all sins and prohibitions of ihram, and disputing, which includes arguing and fighting. The purpose of Hajj is humility and submission to Allah, seeking closeness to Him with whatever acts of worship are possible, and avoiding sinful acts. If Hajj is performed in this manner, it will be accepted, and the reward for an accepted Hajj is nothing less than Paradise. Although these actions are forbidden at all times and places, their prohibition is more severe during Hajj." ⁽⁴⁾

5-Attaining Worldly and Hereafter Benefits

Allah Almighty revealed His religion, laws, and decrees in a balanced manner that achieves the interests of the individual in both this world and the Hereafter. The act of Hajj involves travel, movement, and interaction with Muslims from various parts of the world. Allah permitted earning a livelihood through trade and related activities alongside achieving the devotional benefits of performing the obligation. Allah says: "That they may witness benefits for themselves and mention the name of Allah on known days." (Surah Al-Hajj, 28). He also says: "There is no blame upon you for seeking bounty from your Lord [during Hajj]." (Surah Al-Baqarah, 198). Al-Sa'di comments: "Allah informs that seeking the bounty of Allah through trade during the Hajj season and otherwise is not blameworthy, provided it does not distract from the obligatory acts, with the primary intent being Hajj, and the earning being lawful and attributed to Allah’s favour, not to the skill of the servant, and not forgetting the cause behind it. This, indeed, would be the blameworthy part." ⁽⁵⁾

6-Magnifying the rituals of Allah, Indicative of Heart Piety

Magnifying the rituals of Allah is the duty of a Muslim and the essence of his obligation. In the heart of a believer, there are no small or large decrees from Allah; all His commands carry the same sanctity and reverence. All the rituals of Hajj reinforce this reverence in the heart and actions of the believer, planting piety within them. Allah says: "That [is so]. And whoever honours the symbols of Allah - indeed, it is from the piety of hearts." (Surah Al-Hajj, 32). When a person honours these rituals, they return accustomed to magnifying all of Allah's commands.

7- Firmly establishing the principles of equality and brotherhood among Muslims:

During Hajj, you cannot distinguish between rich and poor, educated and uneducated, rural or urban. People here are equal in attire, expenses, and direction, all converging toward one goal. Allah says: "And brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but Allah brought them together. Indeed, He is Exalted in Might and Wise." (Quran, Al-Anfal: 63). Furthermore, He says: "And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance." (Quran, Al-Baqarah: 200). So, boasting during Hajj is not about ancestry, lineage, or worldly matters but about remembrance of Allah and achieving piety in the heart. As Al-Tabari, the scholar, mentioned, during the pre-Islamic era, people would boast about their ancestors after completing Hajj rituals, but in Islam, Allah commands them to remember Him with praise, thanks, and reverence, rather than boasting about their forefathers. ⁽⁶⁾

8- Achieving complete servitude and submission to the orders of Allah:

Arabs used to perform Hajj to the Kaaba seeking the idols worshipped by each tribe. In Islam, however, Hajj signifies complete obedience and servitude to Allah and His commands. This is manifested through donning the Ihram garments and performing rituals such as Tawaf, kissing the Black Stone, Stoning the Devil, and ascending Mount Arafat. These actions may not align with rational acceptance but demonstrate pure obedience.

Imam Al-Ghazali states: "Through such actions, the perfection of servitude and obedience becomes apparent. Zakat signifies compassion, with its purpose understood and appealing to the intellect. Fasting is a means of curbing desires, which are instruments of Allah's adversary, and it allows devotees to focus solely on worship by abstaining from worldly distractions. Bowing and prostrating in prayer symbolize humility before Allah, fostering a sense of intimacy with Him, thus, the souls find solace in exalting Allah. However, in the hesitation during the Sa'i and Stoning of the Devil rituals, there is neither inclination nor understanding, nor does the intellect guide their meanings. The impetus for engaging in these acts is solely the command itself, without mental engagement, only obedience to the obligation of compliance. Consequently, the intellect remains detached from its conduct. For whatever the intellect comprehends, the inclination follows naturally. Therefore, this inclination serves as a catalyst for action, but it hardly manifests the perfection of servitude and submission. Hence, during Hajj, Prophet Muhammad (peace be upon him) specifically emphasized: “Doubly at Your service, with a Pilgrimage in which there is no notoriety and no hypocritical ostentation!”. He did not utter this command during prayers or any other occasion." ⁽⁷⁾

These are not all the objectives for which Allah legislated Hajj, as there are still more rulings and secrets. It is incumbent upon every Muslim to respond to the call of their Lord, "Labbaik Allahumma Labbaik," thereby actualizing the effects of their worship within themselves.

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(1) "Qawa'id al-Ahkam fi Masalih al-Anam" by Izz al-Din ibn Abd al-Salam (1/22).

(2) "Tafsir al-Qurtubi".

(3) "Madarij al-Salikin" (2/399).

(4) "Tafsir al-Sa'di", p. 92.

(5) "Tafsir al-Sa'di", p. 92.

(6) "Tafsir al-Tabari" (4/196).

(7) "Ihya Ulum al-Din" (1/266).

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These days, faithful souls long to perform the Hajj pilgrimage to the House of Allah. We ask Allah to grant us all the opportunity to perform Hajj. The reason for this longing is the desire to engage in one of the most esteemed acts of worship in the eyes of Allah, which is Hajj. It brings about the forgiveness of sins, the earning of rewards, and entry into paradise. Hence, a Muslim hastens to perform Hajj whenever they are able, in response to Allah's command: "And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way." (Al-Imran: 97). However, for those who are unable to perform Hajj, they seek the best deeds, the forgiveness of sins, and entry into paradise. So, what is the path to achieving this?

When examining the obligation of prayer, one finds that everyone can perform it. Islam has made prayer encompass all these virtues for those who are unable to perform Hajj. This is evident when we look closely at the hadiths concerning Hajj and the rewards associated with it, as well as the hadiths concerning prayer and the identical rewards associated with it. This can be seen in the following:

Firstly: The Best Deeds:

The Prophet Muhammad (peace be upon him) clarified that Hajj is among the best deeds. In a hadith narrated by Bukhari and Muslim, Abu Huraira said: "The Messenger of Allah (ﷺ) was asked: 'Which deed is the most virtuos ? And which deed is the best ?' He (ﷺ) said: 'Faith in Allah and His Messenger.' It was said: 'Then what ?' He said: 'Jihad is the hump (the most prominent) of the deeds.' Then what O Messenger of Allah ? He said: 'Then Hajj Mabrur.'" In Sahih Bukhari, it is narrated by the Mother of the Believers, Aisha (may Allah be pleased with her), who said: The women came to the Messenger of Allah (peace be upon him) and said: "O Allah's Messenger (ﷺ)! We consider Jihad as the best deed. Should we not fight in Allah's Cause?" He said, "The best Jihad (for women) is Hajj-Mabrur".

These hadiths confirm that Hajj is among the best deeds. For those unable to perform Hajj and achieve this esteemed deed, prayer also stands as one of the best deeds. In Sahih Al-Jami, Abdullah ibn Masood said: I asked the Prophet (peace be upon him) about the best deeds and he said: “-to offer Salat (prayer) in its early time.” Therefore, whoever maintains performing prayer on time has achieved one of the best deeds.

Secondly: Forgiveness of Sins

The Prophet Muhammad (peace be upon him) affirmed that Hajj is a means for the forgiveness of sins. In Sahih Bukhari and Muslim, Abu Huraira said: I heard the Prophet (peace be upon him) say: “If anyone performs the pilgrimage for God’s sake without talking immodestly or acting wickedly, he will return [free from sin] as on the day his mother bore him.” In Sahih Muslim, when Amr ibn al-As came to declare his Islam before the Prophet (peace be upon him), he said to the Prophet: “Stretch out your right hand and let me swear allegiance to you.” The Prophet (peace be upon him) stretched out his hand, but Amr clenched his hand. The Prophet (peace be upon him) said: “What is the matter with you, O Amr?” He replied: "I want to make a condition." The Prophet (peace be upon him) asked: “What condition do you want to make?” Amr said: “That I should receive forgiveness.” The Prophet (peace be upon him) replied: “Do you not know, 'Amr, that Islam demolishes what preceded it, that the Hijra demolishes what preceded it, and the Pilgrimage demolishes what preceded it?”

Imam Ahmad, Tirmidhi, and Nasa'i narrated from Abdullah ibn Masood that the Messenger of Allah (peace be upon him) said: “Make the hajj and the ‘umra follow one another closely, for they remove poverty and sins as a blacksmith’s bellows remove impurities from iron, gold and silver” These hadiths confirm that Hajj is a means to forgiveness of sins. For those unable to achieve forgiveness through Hajj, prayer also expiates sins, as clarified in authentic hadiths. In Sahih Muslim, Abu Huraira narrated that the Messenger of Allah (peace be upon him) said: “The five daily (prescribed) Salat, and Friday (prayer) to the next Friday (prayer), and the fasting of Ramadan to the next Ramadan, is expiation of the sins committed in between them, so long as major sins are avoided.”

Thirdly: Entering Paradise

The hadiths indicate that Hajj is a path to entering Paradise. Bukhari and Muslim narrated in their Sahih collections from Abu Huraira that the Messenger of Allah (peace be upon him) said: “An 'umra is an expiation for sins committed between it and the next, but a hajj which is accepted will receive no less a reward than paradise.”

For those unable to enter Paradise through Hajj, prayer also serves as a path to entering Paradise. In Sahih Bukhari and Muslim, Abu Huraira narrated that the Messenger of Allah (peace be upon him) said: “If anyone goes out in the morning or in the evening to the mosque, God will prepare for him his food in paradise as often as he goes out in the morning or in the evening.”

Fourthly: Acts Related to Prayer that Grant the Reward of Hajj

Islam emphasizes certain acts that, when performed by a Muslim, grant the reward of Hajj. Interestingly, these acts are related to prayer, including:

1. Praying Fajr in congregation and then remembering Allah until the sun rises and praying two Rak'ahs. In Sahih Al-Jami, the Messenger of Allah (peace be upon him) said: “If anyone, prays the dawn prayer in a company, then sits making mention of God till the sun rises, then prays two rak'as, he will have a reward equivalent to that for a hajja* and an ‘umra. A perfect one, a perfect one, a perfect one.”
2. Remembrance after prayer; Ibn Hibban narrated in his Sahih from Abu Huraira that the poor came to the Messenger of Allah (peace be upon him) and said: “The wealthy people will get higher grades and will have permanent enjoyment and they pray like us and fast as we do. They have more money by which they perform the Hajj, and `Umra; fight and struggle in Allah's Cause and give in charity." The Prophet said, "Shall I not tell you a thing upon which if you acted you would catch up with those who have surpassed you? Nobody would overtake you and you would be better than the people amongst whom you live except those who would do the same. Say "Subhana l-lah", "Al hamdu li l-lah" and "Allahu Akbar" thirty-three times each after every (compulsory) prayer.”

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