 This is a statement of Hatim al-Asam, one of the great pious predecessors, and someone once asked him about his prayer. So he said, when the time for prayer enters, I performed the wudu well, fully covering all the limbs and doing it with presence of heart and intentionality and recognizing that this is the key into the prayer. And I came and I come to the place where I am going to pray, and I actually sit there. I'm going to talk about this shortly. I sit there until I am collected, then I become collected. Then I stand to prayer. So then I place the kaaba. This is a way of using our imagination in a way that is useful and beneficial, especially spiritually, is to use the faculty of imagination for things like this. He says, then I place the kaaba before my very eyes, imagining it. It says, if I'm standing right in front of the kaaba, and I place the siraat that goes over hellfire, the traverse that goes over hellfire, I place it at my feet. It says, if I can see it at my feet. And I imagine paradise to my right, and I imagine the fire to my left, and I imagine the angel of death standing behind me. And I think and ponder deeply that this will be my final prayer. Then I stand and pray, and I am between the state of hope and fear. So I begin the prayer and I say, Allahu Akbar. And I recite the Qur'an with tarteel, full recitation, giving each of the letters its right, and reciting properly and with reverence. And then when I go into Rukor, the bowing position, I do so with humility. And when I go into prostration, I prostrate with reverential fear with this pushur. And you know, when I sit in the position, I do so with sincerity. And when I try to have sincerity of heart, and when I finish the prayer, I do not know, has it been accepted from me or not? Even after all of that, I still remain in a state between hope and fear. Is it accepted or not? And Sayyidina Abdullah ibn al-Abbas, He says two rak'as that you perform with, you know, well, that you're not rushed and hasty in completing. But even muqtasidatana is that they're not very long and they're not rushed. Just even two moderate rak'as that are not very long, that you pray while you are reflecting and pondering what you're reciting and thinking about your state with Allah subhanahu wa ta'ala and all of the things associated with the prayer is better for you than standing up the entire night in prayer and your heart is heedless. Just two brief moderate rak'as with reflection are better than an entire night where your heart is heedless. So we have to have now the great salihin, they have quality and quantity. But for us, sometimes people think that quantity alone is sufficient, you know, but you want quality. We want quality. And when we have, when we focus on that, then when we start to access the real fruits of the Sada, then we want more of it. And quantity starts to become very naturally accessible and desirable to us.