Forgiveness and Reward is Attained on the Final Night of Ramadaan

Follow @AhleDhikr Chapter 42: Saying Farewell to Ramadhaan
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 160-169)

It is narrated in Bukhaaree and Muslim on the authority Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever stands in prayer during Ramadhaan with hope and Eemaan then his previous and forthcoming sins will be forgiven.”

In a similar narration reported by Nasaa’ee it states, “Whoever fasts Ramadhaan with hope and Eeman then his previous and forthcoming sins will be forgiven.”

We have previously discussed the various views about Laylat al-Qadr.

All of these vices in which are sins are forgiven are all conditional, we must preserve what we are required to preserve.

It is narrated in Musnad Ahmad and in Saheeh Ibn Hibbaan on the authority of Abee Sa’eed al-Khudree [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fasts Ramadhaan and preserves the boundaries of his fast, as it is binding upon him to do so, then all the sins that he did before will be forgiven.”

The Majority of the scholars have explained that the forgivenss of sins here is in reference to the minor sins. The evidence for this is the Hadeeth of Aboo Hurayrah [May Allaah be Pleased with him] in Saheeh Muslim who said that the Prophet [Peace and Blessings of Allaah be Upon him] said, “The five prayers, Jumu’ah to Jumu’ah, Ramadhaan to Ramadhaan, are all expiators are sins as long as one stays away from major sins.”

So the scholars differed into two views on this as well; some said that you must avoid major sins for your minor sins to be expiated and others were of the opinion that major sins being avoided was not a condition for your minor sins to be forgiven, all these acts of worshipped mentioned in the Hadeeth above in Saheeh Muslim means your minor sins will all be forgiven between these acts of worship regardless if you committed major sins.

Ibn Munthir said in Qiyaam Laylat al-Qadr:

I hope that this means that all your sins, major and minor, will be forgiven. However, the majority are of the view that major sins needs sincere repentance for it to be forgiven.

The Hadeeth of Aboo Hurayrah [May Allaah be Pleased with] proves the following that All of these three are ways of your previous sins to be forgiven; fasting in Ramadhaan, standing during the night in Ramadhaan and standing on Laylat al-Qadr.

Standing Laylat al-Qadr alone expiates for sins, as the Hadeeth of ‘Ubaadah bin Saamit [May Allaah be Pleased with him] proves, regardless if the person stood on any of the other nights or not.

As for fasting the whole month, then this is also a method of having your sins forgiven, so if a believer fasts the whole month and he stands it, then he has combined two acts of worship which will secure forgiveness for him.

It is also the opinion held by some that forgiveness is gained on the final night of Ramadhaan, when he stands it he is forgiven, so the expiation of his sins being forgiven is delayed until the last night, in which he stands and then the following day he fasts, then he will have his sins expiated.

The evidence for this is what has been narrated In Musnad Ahmad on the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “My Ummah have been given five specific things in Ramadhaan that which wasn’t given to any other Ummah before; the smell coming from the mouth of the fasting person being more pleasant to Allaah than the scent of musk, the Angels seek forgiveness for them until they break their fasts, every night Allaah praises His Servants to Jannah and says, ‘My servants have complained that they have been withheld from their provisions so they will be given to you.’ The Shayaateen are locked up in this month…and your sins are forgiven on the final night.” It was asked, “Oh Messenger of Allaah, is that Laylat al-Qadr?” He [Peace and Blessings of Allaah be Upon him] replied, “No, rather the doer will gain his reward once he has finished.”

It is also narrated that those who fast will seek their reward on the day of al-Fitr, the day of al-Fitr is a day that they are forgiven thus some from the scholars called ‘Eid al-Fitr, the Day of Prizes or Jawaa’iz.

Marwooq al-‘Ijlee used to say to other Muslims after praying ‘Eid Salaah, “Return to your homes like the day your mother gave birth to you.”

Aboo Ja’far al-Baaqir used to say, “The prize that is given to those who fast and pray is not comparable, on their day of al-Fitr their deeds have preceded them and all that is left is their reward, which is forgiveness.”

Whoever falls short in receiving his reward on the day of al-Fitr only has himself to blame, as he fell short in doing deeds in the month that preceded.

Salmaan used to say; The reward for Salaat is measured, so the one who gains it, gains it for himself and the one who is deficient then he knows what has been said about the deficient ones [i.e. the Muttaffiffeen cf. 83:1]. So fasting and all his deeds have all passed him, so if he wishes to get good then you are upon good but whoever has been deficient, and ‘Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)],’ [Muttaffiffeen 83:1]

As for the one who was shy and was prevented from doing good deeds due to his following of desires, he couldn’t pray or fast so that his deeds are empty, then this person is in debt. It comes in the Hadeeth, “The worst of people who steal are those who steal from their Salaah.”

Therefore, if the person is cursed for being deficient in regards to the Dunya [cf. 83:1] then how about the one who steals and is deficient about the Hereafter?

4. So woe unto those performers of Salat (prayers) (hypocrites),

5. Who delay their Salat (prayer) from their stated fixed times,

6. Those who do good deeds only to be seen (of men),

[Ma’oon 107:4-7]

Beautiful Explanation of the Dua'a: Oh Allaah! ou are Al-‘Aafoow and You Love to Pardon, so Pardon me

Follow @AhleDhikr Chapter 41: Standing the Night on Laylat al-Qadr
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 158-160)

 ‘Aaishah [May Allaah be Pleased with her] asked the Prophet [Peace and Blessings of Allaah be Upon him] about the best Dua’a to make on this night and he [Peace and Blessings of Allaah be Upon him] replied by informing her to say:

اللهم انك عفو تحب العفو فاعف عني

Oh Allaah! You are Al-‘Aafoow and You Love to Pardon, so Pardon me.

Al-‘Aafoow is from the Names of Allaah, the Most High, which means he Forgives and Pardons all evil deeds from His Servant. He removes any trace of them and He Loves to Pardon, so He Pardons His Slaves on this night.

He also Loves from His Servants who forgive and are pardoning, so if one pardons or forgives another then this is more beloved to Allaah than one who tries to punish another.

The Prophet [Peace and Blessings of Allaah be Upon him] used to say:

أعوذ برضاك من سخطك، وعفوك من عقوبتك

“I seek refuge in Your Pleasure from Your Anger and in your Pardoning from Your Punishment.”

Yahya bin Mu’aath [May Allaah have Mercy on him] said, “If it wasn’t for pardoning then forgiving and pardoning those who wrong you wouldn’t be a means for you to be elevated above others.”

This indicates that most people are tested by the actions of his friends and family but treating them with pardoning and forgiveness is beloved to Al-‘Aafoow.

Others from the Salaf as-Saaleh said, “If you want to obtain the most beloved action to Allaah, the Most High, and that you wish to train yourself in it, then he should look for someone telling him in his dream, ‘You want what you haven’t gained, verily Allaah loves pardoning and forgiveness.’”

It is also narrated on the authority of Ibn ‘Abbaas [May Allaah have Mercy on him] in a narration that can be ascribed to the Prophet [Peace and Blessings of Allaah be Upon him], “Verily, Allaah Looks on the Night of Qadr to the believers of the Ummah of Muhammad [Peace and Blessings of Allaah be Upon him] and He Pardons them and has Mercy on them all except four; the one addicted to intoxicants, impious, the one who quarrels and the one who severs the ties of kinship.”

When those who have knowledge and recognize and realize His Majesty, they become humbled. When they hear of sins being eradicated by His Pardoning, they wish to seek it. Allaah has not prevented anyone from the fire except with His Pardon.

If the sinners didn’t have a way out via the Pardon of Allaah, their hearts would cease due to their despair in the Mercy of Allaah. However, if we remember that Allaah Pardons then we are able to be at ease again.

Others from the later scholars used to supplicate with the wording in their Dua’a, “Oh Allaah! My sins have intensified, if You Pardon it then it will only be a small portion of Your Pardon, so Pardon me.”

Others from the Salaf said, “I have corrupted myself extremely, but Your Pardon is vast, so place it between me and my sins by Your Pardon, Oh Kareem!”

Oh you who has sinned himself, the Pardon of Allaah is greater than your sins. It is greater than your burden. All you need to do is ask Al-‘Aafoow on Laylat al-Qadr after struggling and striving to do good deeds on that night, and on all the ten nights, because those who know and strive hard to do good deeds and aren’t arrogant because of the good deeds they have done, they seek Allaah and they ask Him for His Pardon, then your sins will be removed.

Yahya bin Mu’aath [May Allaah have Mercy on him], “The one who does good deeds and doesn’t seek Allaah’s Pardon is ignorant.” 

Matroof [May Allaah have Mercy on him] used to say in his Dua’a, “Oh Allaah! Be Pleased with us and if you are not Pleased with us, then Pardon us our sins as we didn’t seek Your Pleasure at the time of committing them but now our intent is to hope and seek your Pardon.”

Chapter 41: Standing the Night on Laylat al-Qadr

Follow @AhleDhikr Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 158-160)

As for the acts of worship one should do on the night of Laylat al-Qadr then the Prophet [Peace and Blessings of Allaah be Upon him] said, “Anyone who stands on the night of Laylat al-Qadr with Eemaan and hope then his previous and forthcoming sins will be forgiven.”

So standing this night in Tahajjud is what is to be sought. Added to Salaah is Dua’a as the Prophet [Peace and Blessings of Allaah be Upon him] told ‘Aaishah [May Allaah be Pleased with her] to increase in it on this night.

Sufyaan ath-Thawree [May Allaah be Pleased with him] used to make Dua’a on Laylat al-Qadr and would hold it more dear than praying Salaah. He said, “If one of you recites or supplicates and has hope in Allaah in his Dua’a then it may be that he meets Laylat al-Qadr.”

The meaning behind one increasing in Du’a is that it is better than praying Salaah that has no Du’a within it. So if one stands during the night and recites and makes Du’a then this is what is intended.

The Prophet [Peace and Blessings of Allaah be Upon him] used to stand the night in Tahajjud during the nights in Ramadhaan, he would recite and he would not pass by an Aayah except he supplicated with the Aayah, so if he recited an Aayah that talked about punishment he would then supplicate after reading that Aayah by pausing and asking Allaah to spare him from His Punishment.

So the practice of the Prophet [Peace and Blessings of Allaah be Upon him] was to combine prayer, recitation of the Quraan with supplication, and this is from the best of actions one can do on this night, the other nights and any other night, and Allaah Knows Best.

Ash-Sha’bee [May Allaah have Mercy on him] said about Laylat al-Qadr, “Its night is likes its day.”

Ash-Shafi’ee [May Allaah have Mercy on him] in at-Taqdeem, “It is recommended to strive throughout the day as well as the night.”

This is what is required for us to do throughout the entire ten days and nights and Allaah Knows Best.

The Majority of the Salaf held Twenty Seventh Night as Laylat al-Qadr

Follow @AhleDhikr Chapter 40: What has Been Mentioned about the Last Seven Nights of Ramadhaan
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 149-158)

A large group of scholars held the opinion that Laylat al-Qadr occurs on the twenty seventh night. This was the view of Sufyaan ath-Thawree from Koofah and this is the view that we hold, based on the view of Ubaay ibn Ka’b [May Allaah be Pleased with him] and he would even swear that it was on this night. Ibn Hubaysh and his servant Ibn Abee Lubaabah also held this view.

In fact, Ibn Hubaysh said, “’Umar, Huthayfah and Anas from the Companions would have no doubt that it would occur on the twenty seventh night.” This was narrated by Ibn Abee Shaybah.

This is also the view of Imaam Ahmad and Ishaaq bin Rahooyah.

Aboo Qulaabah was of the view that it could be any of the above as it is possible that Laylat al-Qadr moves between the last ten nights. This was also the view of Muzani and Ibn Khuzaymah. This was also mentioned by Ibn ‘Abdul-Barr, Maalik, Thawree, Shaafi’ee and Abee Thawr as what is authentically narrated from them.

Even though this view is strong so is the view that it occurs on the twenty seventh night, especially because of the fact that Ubaay bin Ka’b would swear that it would occur on the twenty seventh night and that he would see the signs of it the next morning as the sun would raise without rays. It is narrated in Saheeh Muslim that Ubaay bin K’ab [May Allaah be Pleased with him] said, “By Allaah! I know what night is falls on and the Prophet [Peace and Blessings of Allaah be Upon him] would single this night out.”

It is also narrated in Musnad Imaam Ahmad that Ibn ‘Abbaas [May Allaah be Pleased with him] that a man asked the Messenger of Allaah [Peace and Blessings of Allaah be Upon him], “Oh Messenger of Allaah [Peace and Blessings of Allaah be Upon him] I am old and I have great difficulty in praying the night so could you tell me when Laylat al-Qadr is?” He replied, “Upon you is to seek it on the seventh.” The Isnaad meets the requirements of Bukhaaree.

There is also another narration in Musnad Ahmad on the authority of Ibn ‘Umar that the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] said, “If one of you wants to seek it then seek it on the twenty seventh night.”

There are another similar narrations that have been narrated Shaabah, Wahb bin Jareer and Shu’bah. 

It is also narrated that Naafi’ heard from Ibn ‘Amr [May Allaah be Pleased with him] who said, “We never used to leave the Prophet alone except on the twenty seventh night and the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] said, ‘I have seen a dream and it occurs on the twenty seventh night within the last ten nights, so if one you wants to seek it then seek it on the twenty seventh night.’”

Similar to this was also narrated by Hanbal Ibn Ishaaq, Hammad and at-Tahaawee also narrated it to be the view of ‘Iraam. 

It is also narrated by ‘Abdur-Razaaq in his book with a chain from Ibn ‘Umar where the Prophet [Peace and Blessings of Allaah be Upon him] said, “I have seen a dream about Laylat al-Qadr and it occurs on the twenty seventh night. So whoever wants to seek it then seek it on the twenty seventh night.”

It is also narrated in Sunan Abee Daawood with a chain that has all authentic men, on the authority of Mu’aawiyah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said that Laylat al-Qadr occurs on the twenty seventh night.

It was also narrated by Ibn Hibban and he authenticated as well did Ibn ‘Abdul-Barr. This Hadeeth is also from the most authentic Ahaadeeth on this topic as was stated by Imaam Ahmad and Daraqutnee however their version varied slightly in the wording.

It is also narrated in the Musnad of Imaam Ahmad on the authority of Ibn Ma’sood [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Verily, Laylat al-Qadr is midway through the last seven nights of Ramadhaan.” Meaning, the twenty seventh night

Added these evidences is the point that Aboo Dharr [May Allaah be Pleased with him] would stand the night alone on the twenty seventh night but on the twenty third he would stand for a third of the night and on the twenty fifth he would stand for half the night. He would gather his family on the twenty seventh night and stand the entire night.

Added to this as well is the point that Ibn ‘Abbas [May Allaah be Pleased with him] told ‘Umar al-Khattaab and the rest of the Companions [May Allaah be Pleased with them all] to stand on this night and enhance in it. It is narrated by ‘Abdur-Razaaq in his book that ‘Ikrimah said that Ibn ‘Abbaas [May Allaah be Pleased with him] called ‘Umar bin al-Khattaab [May Allaah be Pleased with him] and the rest of the Companions [May Allaah be Pleased with them all] to gather especially and stand the night on the twenty seventh night.

Ibn ‘Abdul-Barr [May Allaah have Mercy on him] also narrates with an authentic chain of narration that Sa’eed bin Jubayr [May Allaah have Mercy on him] said:

Those from the Muhaajireen came to ‘Umar after Ibn ‘Abbaas asked him to gather people on this night and they asked him about Laylat al-Qadr and they said to ‘Umar, “Some of us are of the opinion that it falls in the middle ten nights of Ramadhaan whilst some of us are of the view that it falls in the last ten nights. Some of us are certain that it falls on the twenty first night and others say it’s on the twenty third and others say the twenty seventh.” So ‘Umar responded to them by saying, “Oh Ibn ‘Abbaas! Explain the issue to them.” So Ibn ‘Abbaas said, “Allaah Knows Best.” So ‘Umar said, “I know Allaah Knows Best but we are asking about what you know and your knowledge about it.” So Ibn ‘Abbaas said, “Verily, Allaah is Odd and He Loves Odd, He Created the heavens and the earths in seven days, he made the days in the week seven, the stoning in Hajj are seven, humans are made from seven (i.e. different types of clays), and their provision stems from seven sources.” So ‘Umar asked, “Humans are created by seven and their provision stems from seven sources, what does this mean?” Ibn ‘Abbaas responded with the Aayah:

“And indeed We created man (Adam) out of an extract of clay (water and earth).” [Mu’minoon 23:12]

And 

24. Then let man look at his food,

25. That We pour forth water in abundance,

26. And We split the earth in clefts,

27. And We cause therein the grain to grow,

28. And grapes and clover plants (i.e. green fodder for the cattle),

29. And olives and date-palms,

30. And gardens, dense with many trees,

31. And fruits and Abba (herbage, etc.),

32. (To be) a provision and benefit for you and your cattle.

[‘Abasa 80: 24-32]

This narration has also been narrated by Ibn Sa’d in his Tabaqaat.

As previously stated, Ubaay bin K’ab [May Allaah be Pleased with him] swore that it is on the twenty seventh night and Ibn Abee Lubabah also held the view that it occurs on the twenty seventh night.  Also, many from the Salaf would do Tawaaf in the Masjid al-Haram in Makkah on twenty seventh night, hoping that the Angels are above their heads.

The Salaf and their opinions Laylat al-Qadr

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Chapter 40: What has Been Mentioned about the Last Seven Nights of Ramadhaan

Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 149-158)

The scholars differed on whether Laylat al-Qadr is fixed or whether it changes annually. Some said it doesn’t occur as it has been lifted, others said it occurs every seven years, others said it occurs every year and this was the opinion of Ibn Mas’ood and others from Koofah.

It is narrated from Aboo Haneefah that he said that the majority of the scholars say that it occurs every Ramadhaan. Others said it occurs every night in Ramadhaan whilst others said it occurs on the first night of Ramadhaan.

Some said it occurs in the second half of Ramadhaan and this was the view narrated from Aboo Yoosuf and Muhammad ash-Shaybaanee.

Others also stated that it occurs on the white days, these are the days in which there is a full moon in the middle of the month

However, a large number of scholars say it occurs in the last ten nights of Ramadhaan, this was stated to be the view of Hasan and Maalik and it is also narrated that they would seek it in every night within the last ten nights. They based their view on the statement of the Prophet [Peace and Blessings of Allaah be Upon him], “Seek it in the last nine nights, or the last seven nights or the last five nights.” The fact that he didn’t tell for certain what night it falls upon leaves it for us to seek it and strive hard every night.

The majority, however, say that it occurs in the last ten nights but it is not fixed.

Some from the scholars have opined that it is fixed, such as some of the Shaafi’ee scholars saying that it occurs on the twenty first night as it has been narrated in the hadeeth of Abee Sa’eed al-Khudree [May Allaah be Pleased with him]

Those from the Salaf who held the opinion that twenty third night was Laylat al-Qadr

It is narrated from Imaam Shafi’ee that he said, “My view, and Allaah Knows Best, is that the strongest view is that it occurs on the twenty first and the twenty third and this is the night when ‘Alee ibn Abee Taalib [May Allaah be Pleased with him] was killed. But it could also be on the twenty forth or the twenty seventh.”

There is also another view attributed to Imaam ash-Shaafi’ee [May Allaah have Mercy on him] which was a view that he had later in his life, that the correct opinion was the twenty third as it was the practice and the opinion of Ahl al-Madeenah.

Sufyaan ath-Thawree [May Allaah have Mercy on him] said something similar to this. This is based on the reports that Ibn ‘Abbaas and ‘Aaishah [May Allaah be Pleased with them] would wake their families on this night, and this was reported by Makhool.

Ibn ‘Abdul-Barr said, “This night is singled out by al-Juhanee tribe in Madeenah and it was narrated that the Prophet [Peace and Blessings of Allaah be Upon him] commanded us to stand on this night (the twenty third).”

In Saheeh Muslim it is narrated that the Prophet [Peace and Blessings of Allaah be Upon him] said about Laylat al-Qadr, “I saw myself prostrating in mud and water.” So he [Peace and Blessings of Allaah be Upon him] prayed the night until Fajr and he did this on the twenty third night.

Another group of scholars held the opinion that it occurs on the twenty forth night, this was the view attributed of Hasan from the people of Basrah and Anas bin Maalik [May Allaah be Pleased with him].  Others like Humayd, Ayoob and Thaabit would reconcile both of these views and hold the twenty third and the twenty forth as being big nights.

The Last Seven Nights in Ramadhaan

Follow @AhleDhikr Chapter 40: What has Been Mentioned about the Last Seven Nights of Ramadhaan
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 149-158)

It is narrated in Bukhaaree and Muslim on the authority of Ibn ‘Umar [May Allaah be Pleased with you] that two men were arguing about the date of Laylat al-Qadr and the Prophet [Peace and Blessings of Allaah be Upon him] came out from his sleep and said, “I have seen in my dream that it will occur in the last seven nights, so whoever wants to seek it, do it in those nights.”

It is also narrated in Saheeh Muslim that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Look for it in the last ten nights but if one of you is sick or unable to then seek it in the last seven nights.”

We have already discussed in the previous chapters that the Prophet [Peace and Blessings of Allaah be Upon him] would strive harder in worshipping Allaah, more so than in any other time of the year. Especially towards the end of Ramadhaan, he would stand for longer and stay in the Masjid I’tikaaf, seeking Laylat al-Qadr.

It is also reported in Bukhaaree and Muslim on the authority of ‘Aaishah [May Allaah be Pleased with her] that the Prophet [Peace and Blessings of Allaah be Upon him] would seek Laylat al-Qadr in the last ten of Ramadhaan.

It is also narrated in Bukhaaree with the wording, “…in the odd nights during the last ten nights of Ramadhaan.”

There is also another narration of Ibn ‘Abbas [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Seek it in the odd nights of the last nights of Ramadhaan.”

It is also narrated in Muslim on the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Seek in the last odd nights.”

The with this meaning are many, meaning we should seek Laylat al-Qadr in the last ten odd nights.

It is also narrated in Bukhaaree on the authority of Ibn ‘Abbaas [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Seek Laylat al-Qadr in the last odd nights of Ramadhaan, it could be in within the last nine or within the last seven or the last five.”

In another narration is has the wording, “It is in the last ten, I can guarantee it is in the last seven, a surety that it is in the last seven.”

Aboo Bakrah [May Allaah be Pleased with him] used to pray in Ramadhaan as he would throughout the other months in the year until the twentieth night in Ramadhaan, from then on he would seek harder and would order others to seek it in the last seven nights.

These Ahaadeeth prove to us that Laylat al-Qadr occurs within the last seven nights, as this was guaranteed to us. 

These Ahadeeth can also be used as proof to support the view by some scholars who say that it occurs on the twenty third or twenty fifth or any of the remaining odd nights, however some have stated that it won’t occur on the twenty first night because it is not within the final seven nights.

This is based on the statement of the Prophet [Peace and Blessings of Allaah be Upon him], “It occurs within the last seven nights.”

It is also reported in Saheeh al-Bukhaaree that Bilal [May Allaah be Pleased with him] said, “It occurs in within the last seven nights.”

It has also been narrated by Ibn Abee Shaybah with the wording, “…it occurs on the twenty third.”

This is also the view of Imaam Maalik [May Allaah have Mercy on him].

Ayoob as-Sakhteeyaanee [May Allaah have Mercy on him] used to have a bath on the twenty third and apply his best perfume on that night as well as the twenty forth night.

In fact, a group from the Salaf would do this and would try especially hard on the twenty forth night this was narrated to be the practice of Anas and Hasan.

It is narrated from Anas [May Allaah be Pleased with him] that he said, “I saw the sun on the twenty forth day for a period of twenty years, and it always appeared without any rays.”

It is also narrated that Ibn ‘Abbaas [May Allaah be Pleased with him], as was narrated by Bukhaaree, that he said, “It is preserved on the twenty third night and the Quraan was revealed on the twenty forth.”

Likewise, it was narrated from Aboo Sa’eed al-Khudree [May Allaah be Pleased with him] that Laylat al-Qadr would occur from the twenty forth or onwards, presuming that the month will be thirty days.

This view was also supported by Ibn ‘Abdul-Barr and some of our companions.

The Salaf and their Attitude to Laylat al Qadr

Follow @AhleDhikr Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 142-149)

Those who wants Laylat al-Qadr and wishes to seek it will not spend their time socializing; rather they will focus on giving their attention to their Master and paying attention on getting closer to Him. On this night, they run away from people and abandon themselves from them.

Allaah, the Most High, says:

1. Verily! We have sent it (this Qur'an) down in the night of Al-Qadr (Decree)

2. And what will make you know what the night of Al-Qadr (Decree) is?

3. The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).

4. Therein descend the angels and the Ruh [Jibrael (Gabriel)] by Allah's Permission with all Decrees,

5. Peace! (All that night, there is Peace and Goodness from Allah to His believing slaves) until the appearance of dawn.

[Surah Qadr 97: 1-5]

The scholars differed on the wisdom on having Laylat al-Qadr and the descending of the Angels on this night:

Some said that that the Angels descend from the command of their Lord because His Slaves on earth have beautified themselves on this night, and they have busied themselves with acts of worship from fasting (during the day) and praying during the night, so that the Angels may witness this. So that they may witness the Masaajid being alight and that Allaah says to them, “You have refuted yourselves about the children of Aadam. You said; ‘Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks…’ so I said to you, ‘I know that which you do not know’ so go out to them on this night until you witness them praying and prostrating and bowing, so that you may know that I have chosen them above the ‘Aalameen.”

Imaam Malik [May Allaah have Mercy on him] said, “It has reached me that the Prophet [Peace and Blessings of Allaah be Upon him] saw the life expectancy of people, as Allaah Willed, so he saw them becoming shorter in age throughout the ages until this Ummah would have the shortest life expectancy so Allaah give this Ummah Laylat al-Qadr which is better than one thousand months.”

It is narrated that Mujaahid [May Allaah have Mercy on him] said, “The Prophet [Peace and Blessings of Allaah be Upon him] mentioned men from the children of Israaeel, that they wore their armor fighting in the path of Allaah for one thousand months so the Muslims got amazed by this so Allaah revealed, ‘The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).’ [al-Qadr 97:3].”

An-Nakha’ee [May Allaah Mercy on him] said, “Good deeds on that night are equivalent to doing them for one thousand months.”

It is narrated in Bukhaaree and Muslim on the authority of Aboo Hurayrah [May Allaah have Mercy on him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever stands Laylat al-Qadr, with Eeman and hope then Allaah will forgive all his previous sins.”

In the Musnad of Ahmad it is reported on the authority of ‘Ubaadah bin al-Saamit that the Prophet [Peace and Blessings of Allaah be Upon him] said, “People don’t stand during the night seeking it except that their sins are forgiven, their previous and forthcoming sins once they meet it (i.e. Laylat al-Qadr).”

It also narrated in the Musnad of Ahmad and Nasaa’ee on the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said about Ramadhaan, “In this month there is a night which is better than one thousand months, whoever is prevented from its goodness is indeed deprived.”

Juwaybir said that I asked ad-Dahaak [May Allaah have Mercy on him], “Those who are on their menses or those who are travelling or those who are sleeping on this night, do they get the reward of Laylat al-Qadr?” He replied, “Yes, whoever Allaah has accepted their deeds will receive their reward on the Laylat al-Qadr.”

My brothers, it is about having your deeds accepted and not just about striving on this night. What matters is the purity of your heart, not just the extent of worship with your limbs. How many people have stood during the night but their hearts did not? How many people have slept during the night but their hearts are still connected to the Dhikr or Allaah? The first one, he stands but his heart is still disobedient. However, the slave who seeks and strives to gain the goodness of this night by working hard  on doing good deeds, then you should know that doing the deeds that you have bee created for will be made easy for you.

So the one who has been created to be pleased then doing righteous deeds, the deeds that are needed for him to become happy, will be made easy for him. As for the one whom one who has been created to be wretched then doing evil deeds will be made easy for him to do.

4. Certainly, your efforts and deeds are diverse (different in aims and purposes);

5. As for him who gives (in charity) and keeps his duty to Allah and fears Him,

6. And believes in Al-Husna.

7. We will make smooth for him the path of ease (goodness).

8. But he who is greedy miser and thinks himself self-sufficient.

9. And gives the lie to Al-Husna (see Verse No: 6 footnote);

10. We will make smooth for him the path for evil;

[Shams 92:4-10]

He Would Stay in the Masjid in I’tikaaf

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Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 142-149)

It is narrated in the Two Saheehs that ‘Aaishah [May Allaah be Pleased with her] said that the Prophet [Peace and Blessings of Allaah be Upon him] would stay in the Masjid for I’tikaaf in the last ten nights in Ramadhaan.

It is also narrated in Saheeh al-Bukhaare on the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] would do I’tikaaf every night during the last ten nights in Ramadhaan but in the last year of his life, he stayed in I’tikaaf for twenty nights.

The reason why he [Peace and Blessings of Allaah be Upon him] would stay in the Masjid for I’tikaaf is to seek Laylat al-Qadr, making sure he is not too busy for it and thus freeing himself for worship during this period. He would busy himself in Dhikr and Dua’aa. He would distance himself from people and he would mix with them lest he becomes busy with them.

For this reason, when Imaam Ahmad stayed in I’tikaaf, he would not mix with the people until he was certain that they were busy reciting or learning the Quraan.

Rather, it is better for one to seclude himself and use the time in remembering Allaah and making Dua’a to Him. This is the I’tikaaf that the Shari’ah endorses. It is for this reason that I’tikaaf is held in the Masjid, so that one doesn’t get distracted by people or anything that occurs outside of the Masjid.

Ibn ‘Abbaas [May Allaah be Pleased with him] was asked about a man who would fast during the day and he would stand during the night and he would wouldn’t pray in congregation, he replied by saying, “This man is heading to the fire. The type of seclusion that is permitted for this Ummah is that which is like I’tikaaf, it is held in the Masjid in the month of Ramadhaan, especially during the last ten nights, as this was the practice of the Prophet [Peace and Blessings of Allaah be Upon him]. He [Peace and Blessings of Allaah be Upon him] would seclude himself with the obedience of Allaah and remembering Him, he would free himself from being busy with anything else. He would seclude himself and his heart with his Lord, seeking to get closer to Him. During this time, he had no worry or stress, his only concern was Allaah and seeking the ways that he could Please Him.”

So the real meaning of I’tikaaf is to relieve yourself from anything that includes serving the creation, getting closer to Allaah and knowing Him, gaining His Love and leaving all forms of socializing and focusing totally on Allaah, the Most High. So even have this state during the time they spend in their homes when they are alone.

The Salaf would bathe between Maghrib and ‘Ishaa

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Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 142-149)

From the Hadeeth above of ‘Aaishah [May Allaah be Pleased with her] is that the Prophet [Peace and Blessings of Allaah be Upon him] used to bathe between Maghrib and ‘Ishaa. It is also narrated on the authority of ‘Alee [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] would bathe between the two ‘Ishaa’s every night during the last ten nights of Ramadhaan.

There is also another narration that supports this one of ‘Alee via the route of Huthayfah who said that he stood with the Prophet [Peace and Blessings of Allaah be Upon him] during the night in Ramadhaan, covering him whilst he bathed and then the Prophet [Peace and Blessings of Allaah be Upon him] covered Huthayfah whilst he bathed.  This was narrated by Ibn Abee ‘Aasim.

Ibn Jareer at-Tabaree [May Allaah have Mercy on him] said: 

It is Mustahab to wash every night during the last ten nights of Ramadhaan. This was also the practice of Nakha’ee, he would bathe every night during the last ten nights also. Others said it is Mustahab to apply nice perfume during these nights as well because during these ten nights there is Laylat al-Qadr. For this reason, it is narrated that Anas bin Maalik [May Allaah be Pleased with him] would perfume himself and take out a special garment he would save only for the twenty fourth of night of Ramadhaan, once the night was over he would fold it and put it away only to wear it again the following year on the same night. 

Ayoob al-Sakhteeyaanee [May Allaah have Mercy on him] would have a bath on the twenty third and twenty forth nights and he would wear special clothes that he would keep only for these two nights.

Hammaad bin Salamah [May Allaah have Mercy on him] said that Thaabit al-Binaanee  and Humayd at-Taweel [May Allaah have Mercy on them] would wear their best clothes and apply their best scents on these nights and they would spread a pleasant aroma in the Masaajid, hoping that they will meet Laylat al-Qadr.

Thaabit would say, “Tameem ad-Daaree [May Allaah be Pleased with him] had a suit that he bought for one thousand dirhamna he would only wear it at night hoping that he meet Laylat al-Qadr.”

All of this explains that it is Mustahab to clean yourself and make yourself smell nice during the last nights of Ramadhaan in order to meet Laylat al-Qadr in the best state, just as we do for Friday and ‘Eid prayers. This doesn’t mean we don’t wear nice clothes for our normal Salawaat, as Allaah, the Most High, says:

“O Children of Adam! Take your adornment (by wearing your clean clothes), while praying and going round (the Tawaf of ) the Ka'bah…” [al-A’raaf 7:31]

Ibn ‘Umar [May Allaah be Pleased with him] said about this, “It is a right of Allaah that you give yourself the best of presentations in front of Him.”

It is also narrated that he said, “Do not make your outer selves beautiful whilst not doing the same for your inner-selves. So make Tawbah and return to Allaah, the Most High, and make yourselves pure from sins and its traces. As for your outer-selves then this is to beautify yourself from any form of defect. Allaah, the Most High, says:

“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment; and the raiment of righteousness, that is better.” [al-A’raaf 7:27]

It is not appropriate for you to meet a king whilst you haven’t taken the precautions to beautify yourself, inwardly and outwardly. So how about a King Who Knows your inner thoughts as well and nothing is hidden from Him and He is the One Who Looks towards your deeds and hearts? So whoever stands in front of Him, it is imperative that he makes his outer garment attractive as well as his heart covered with the clothe of Taqwa.

The Prophet Would Fasten His Lower Waist Wrapper

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Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 142-149)

The scholars differed as to what this means, some said it means that he strives even harder to worship. However, the correct opinion from the scholars is that it means he abstains himself from having sexual intercourse. This is the opinion of many of the leaders from the Salaf, including Sufyaan ath-Thawree.

There is also a clear Hadeeth that has been narrated on the authority of ‘Aaishah and Anas [May Allaah be Pleased with them] who said that the fastening of the waist wrapper means he [Peace and Blessings of Allaah be Upon him] wouldn’t rest on his bed until Ramadhaan had gone. 

In the Hadeeth of Anas [May Allaah be Pleased with him] it is mentioned that he [Peace and Blessings of Allaah be Upon him] would not sleep in his bed and he would abstain from going to his wives.

Added to this, the Prophet [Peace and Blessings of Allaah be Upon him] would spend time in I’tikaaf in the Masjid during the last ten nights of Ramadhaan and it is known that the one who is in I’tikaaf can’t have relations with his wife, there is textual proof for this and there is also scholarly consensus on this point. Some of the Salaf mentioned this to be the Tafseer of the Aayah:

“…So now have sexual relations with them and seek that which Allah has ordained for you (offspring)…” [al-Baqarah 2:187]

That this refers to the Laylat al-Qadr. Meaning, Allaah, the Most High, as made is permissible for you to have relations with your wife during the night in Ramadhaan but when the last ten nights of Ramadhaan come you should leave relations with your wife and seek Laylat al-Qadr in praying during the night. They took this understanding from the practices of the Prophet [Peace and Blessings of Allaah be Upon him] as he would spend the first twenty nights of Ramadhaan with his family but the last ten nights would be spend in seeking Laylat al-Qadr to the extent that his dinner would be made his breakfast.

He would wake his family to stand the last ten nights in prayer.

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Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 142-149)

The Prophet [Peace and Blessings of Allaah be Upon him] would wake his family up to pray during the night, this would occur during the last ten nights of Ramadhaan and not the previous twenty nights.

This has been narrated in on the authority of Aboo Dharr [May Allaah be Pleased with him] in which he stated that the Prophet the Prophet [Peace and Blessings of Allaah be Upon him] would stand the twenty third and the twenty fifth in prayer and he would wake his women up to pray on the twenty seventh especially.

This is proof that waking up late to pray routinely is legislated so that we meet Layat al-Qadr.

It is also narrated by at-Tabaraanee from the authority of ‘Alee [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] would wake his family up during the last ten nights of Ramadhaan, all them would stand the night in prayer.

Sufyaan ath-Thawree [May Allaah have Mercy on him] said, “It is beloved to me that during the last ten nights we stand in Tahajjud and to wake up your family, even the children, in prayer if they are able to stand during it.”

It is also authentically reported that the Prophet [Peace and Blessings of Allaah be Upon him] once went passed ‘Alee and Faatimah [May Allaah be Pleased with them both] one night and he admonished them saying, “Why don’t you stand the night in prayer?”

It is also authentically reported that he [Peace and Blessings of Allaah be Upon him] would wake up ‘Aaishah [May Allaah be Pleased with her] during the night to pray.

He [Peace and Blessings of Allaah be Upon him] would pray and during the night and when he would wish to complete it, he would wake up his family and if they were finding it hard to wake up, he would sprinkle water on their faces [Peace and Blessings of Allaah be Upon him].

It is narrated in the Muwatta that ‘Umar bin al-Khattab [May Allaah be Pleased with him] used to pray during the night as much as he was able, until half the night would pass and then he would wake up his family and say to them, ‘as-Salaah! as-Salaah!’ and he would recite to them the Aayah:

“And enjoin As-Salat(the prayer) on your family, and be patient in offering them [i.e. the Salat(prayers)].” [Taa-ha 20:132]

Habeeb Abee Muhammad [May Allaah have Mercy on them] used to say at night, “The night has gone and we have long way to go ahead and we have very little provision. The caravans of the righteous have gone and we have been left behind.”