The virtue of the last ten days of Ramadaan and Laylat al-Qadr

The virtue of the last ten days of Ramadaan and Laylat al-Qadr

Praise be to Allaah, the Lord of the Worlds, and peace and

blessings be upon the Trustworthy Prophet Muhammad and upon all his family and

companions.

The Prophet (peace and blessings of Allaah be upon him)

used to strive hard (in worship) during the last ten days of Ramadaan in a way

that he did not strive at any other times. (Muslim, 1175, from ‘Aa’ishah).

Among the things he did were secluding himself in I’tikaaf and seeking Laylat

al-Qadr during this time. (Al-Bukhaari, 1913; Muslim, 1169).

In al-Saheehayn it is reported from the hadeeth of ‘Aa’ishah (may

Allaah be pleased with her) that when the last ten days of Ramadaan came, the

Prophet (peace and blessings of Allaah be upon him) would stay up at night,

wake his family and gird his loins. (al-Bukhaari, 1920; Muslim, 1174).

Muslim added: he strove hard and girded his loins.

 

Her phrase “girded his loins” is a metaphor for his

preparing himself to worship and strive hard in worship, more than usual. It has

the meaning of “rolling up one's sleeves” to worship (i.e. getting ready to

make a great deal of effort).

It was also said that it was a metaphor for keeping away from

women and abstaining from sexual relations.

The phrase “stay up at night” means that he would stay

awake, spending the night in prayer, etc. It was reported in another hadeeth

that ‘Aa’ishah (may Allaah be pleased with her) said: “I never saw the

Prophet
(peace and blessings of Allaah be upon him) recite the entire

Qur’aan in one night, or spend a whole night in prayer until the morning, or

fast an entire month, except in Ramadaan.” (Sunan al-Nasaa’i,

1641).The words “stay up at night” may mean that he spent

most of the night in worship, or that he did not stay up for the entire night,

but he did that at the times of ‘Ishaa and Suhoor, and other times, in which

case it would mean that he stayed up for most of the night.

The phrase “and wake his family” means that he would wake

his wives to pray qiyaam. It is known that he
(peace and blessings of

Allaah be upon him) used to wake his wives all year round, but he used to wake

them to spend part of the night in qiyaam. In Saheeh al-Bukhaari it is

reported that the Prophet
(peace and blessings of Allaah be upon him) woke

up one night and said, “Subhaan Allaah! What tribulations have come

down tonight! What treasure has come down tonight! Who will wake up the dwellers

of the apartments? There may be women who are clothed in this world and naked in

the Hereafter.” (al-Bukhaari, 1074). It was also

reported (in Saheeh al-Bukhaari) that he
(peace and blessings of

Allaah be upon him) used to wake ‘Aa’ishah (may Allaah be pleased with her)

when he wanted to pray Witr. (al-Bukhaari, 952). But when

he woke his wives during the last ten nights of Ramadaan, this was more

persistent than at other times of the year.

The fact that he
(peace and blessings of Allaah be upon

him) did this indicates the importance he attached to worshipping his Lord and

making the most of this special time.

The Muslim should follow the example of the Prophet

(peace and blessings of Allaah be upon him), for he is the best example, and he

should strive hard in worshipping Allaah. He should not waste the hours of these

days and nights. For we do not know, perhaps this time will never come again,

for the spoiler of pleasures, i.e., death, which must come to all men, may come

and snatch him and his life will end; then he will feel regret at the time when

regret will be of no avail.

Among the unique virtues of these special nights is that

Laylat al-Qadr is among them. Allaah says (interpretation of the meaning):

 

“Haa-Meem. [These letters are one of the miracles of the

Qur’aan and none but Allaah (Alone) knows their meanings.]

By the manifest Book (this Qur’aan) that makes things

clear.

We sent it (this Qur’aan) down on a blessed night [(i.e.

the Night of Al-Qadr) in the month of Ramadaan]. Verily, We are ever warning

[mankind that Our Torment will reach those who disbelieve in Our Oneness of

Lordship and in Our Oneness of worship].

Therein (that night) is decreed every matter of ordainments.

As a Command (or this Qur’aan or the Decree of every

matter) from Us. Verily, We are ever sending (the Messengers),

(As) a mercy from your Lord. Verily, He is the All-Hearer,

the All-Knower.” [al-Dukhaan 44:1-6]

 

Allaah sent down the Qur’aan on this night which the Lord

of the Worlds has described as blessed. It was reported from a group of the

Salaf – including Ibn ‘Abbaas, Qutaadah, Sa’eed ibn Jubayr, ‘Ikrimah,

Mujaahid and others – that the night on which the Qur’aan was sent down was

Laylat al-Qadr.

The phrase Therein (that night) is decreed every matter of

ordainments means, on that night the destiny of all creatures for the coming

year is decreed. On that night it is written who will live, who will die, who

will be saved, who will be doomed, who will be destined for Paradise, who will

be destined for Hell, who will be granted honour, who will be humiliated, where

drought and famine will occur, and everything else that Allaah wills in that

year.

What is meant by the idea that the destiny of all creatures

is written on Laylat al-Qadr is – and Allaah knows best – that on Laylat al-Qadr

they are transferred from al-Lawh al-Mahfooz. Ibn ‘Abbaas said: “You

may see a man furnishing his home or plowing his field, and he is one of those

who are going to die,” i.e., it has been decreed on Laylat al-Qadr that he is

one of those who are going to die (in the coming year). And it was said that on

this night, the destiny of people is shown to the angels.

The meaning of “Qadr” is veneration or honour,

i.e. it is a night that is venerated because of its special characteristics, and

because the one who stays up during this night becomes a man of honour. And it

was said that Qadr means constriction, in the sense that the knowledge of

precisely when this night is, is hidden. Al-Khaleel ibn Ahmad said: it was

called Laylat al-Qadr because the earth is constricted by the great numbers of

angels on that night, and Qadr means constriction. Allaah says

(interpretation of the meaning): “But when He tries him, by straitening his

means of life [fa qadara ‘alayhi rizqahu]…” [al-Fajr 89:16], i.e., by

constricting or reducing his provision.

And it was said that Qadr means Qadar, i.e.,

that on this night the decrees for the coming year are ordained, as Allaah says

(interpretation of the meaning):

 

 

“Therein (that night) is decreed every matter of

ordainments” [al-Dukhaan 44:4]

 

1. and because Allaah’s decrees are decided and written down on

   this night.

So Allaah has called it Laylat al-Qadr, because of its great

value and high status with Allaah, and because so many sins are forgiven and so

many faults are concealed during this night. For it is the night of forgiveness,

as it was reported in al-Saheehayn from Abu Hurayrah (may Allaah be

pleased with him) that the Prophet
(peace and blessings of Allaah be upon

him) said: “Whoever stays up during Laylat al-Qadr out of faith and in the

hope of earning reward, all his previous sins will be forgiven.” (al-Bukhaari,

1910; Muslim, 760).

Allaah has given this night special characteristics which

make it unique:

1. It is the night on which the Qur’aan was sent down, as we

   have stated above. Ibn ‘Abbaas and others said: “Allaah sent down the

   Qur’aan at one time from al-Lawh al-Mahfooz to Bayt al-‘Izzah

   in the first heaven, then it was revealed to the Messenger of Allaah

   (peace and blessings of Allaah be upon him) in stages according to events

   over twenty-three years.” (Tafseer Ibn Katheer, 4/529)

2. Allaah described it as being better than a thousand months, as

   He said (interpretation of the meaning): “The night of al-Qadr is better

   than a thousand months” [al-Qadr 97:3].

    

3. Allaah described it as being blessed, as He said

   (interpretation of the meaning): “We sent it (this Qur’aan) down on a

   blessed night” [al-Dukhaan 44:3].

4. On this night, the angels and the Spirit [al-Rooh]

   descend, “i.e., many angels descend of this night because it is so blessed,

   and the angels come down when Allaah’s blessing and mercy come down, just as

   they come down when Qur’aan is recited, and they surround the circles of

   dhikr (gatherings where Allaah is remembered), and they beat their wings for

   the one who sincerely seeks knowledge, out of respect for him.” (See Tafseer

   Ibn Katheer, 4/531). The Spirit [al-Rooh] is Jibreel

   (peace be upon him), who is specifically mentioned in this manner as a sign of

   respect for him.

5. This night is described as peace, i.e., it is safe, for the

   Shaytaan cannot do any evil or cause any harm on this night, as Mujaahid said.

   (See Tafseer Ibn Katheer, 4/531). On this night,

   many people are saved from punishment because of what they do to worship

   Allaah, may He be glorified.

    

    

6. “Therein (that night) is decreed every matter of

   ordainments” [al-Dukhaan 44:4 – interpretation of the meaning], i.e.,

   the affairs of that year are dispatched from al-Lawh al-Mahfooz to the

   angels who record the decrees: who will live, who will die, what provision

   people will be given, what will happen until the end of that year, every

   matter of ordainments is decreed, and it cannot be altered or changed. (See

   Tafseer Ibn Katheer, 4/137, 138). All of this is already

   known to Allaah before it is even written down, but He makes known to the angels

   what is to happen, and commands them to do whatever they are enjoined to do. (Sharh

   Saheeh Muslim li’l-Nawawi, 8/57).

7. Allaah forgives the previous sins of the one who stays up and

   prays during this night out of faith and in hope of earning the reward from

   Him. It was reported in the hadeeth of Abu Hurayrah (may Allaah be pleased

   with him) that the Prophet
   (peace and blessings of Allaah be upon him)

   said: “Whoever fasts the month of Ramadaan out of faith and in the hope of

   earning reward, all his previous sins will be forgiven, and whoever stays up

   during Laylat al-Qadr out of faith and in the hope of earning reward, all his

   previous sins will be forgiven.” (Agreed upon). The phrase “out of faith

   and in the hope of earning reward” means, believing in Allaah’s promise of

   reward for this, and seeking the reward, with no other aim or purpose, such as

   showing off etc.” (Fath al-Baari, 4/251).

Allaah has revealed a soorah concerning this night which will

be recited until the Day of Resurrection, in which He mentions the honour and

great value of this night. This is the soorah in which He says (interpretation

of the meaning):

 

“Verily, We have sent it (this Qur’aan) down in the Night

of Al-Qadr (Decree).

And what will make you know what the Night of Al-Qadr

(Decree) is?

The Night of Al-Qadr (Decree) is better than a thousand

months (i.e. worshipping Allaah in that night is better than worshipping Him a

thousand months, i.e. 83 years and 4 months).

Therein descend the angels and the Rooh [Jibreel] by

Allaah’s Permission with all Decrees,

(All that night), there is peace (and goodness from Allaah to

His believing slaves) until the appearance of dawn.” [al-Qadr 97:1-5]

 

The phrase And what will make you know what the Night of

Al-Qadr (Decree) is? serves to draw attention to the importance and great

significance of this night.

The Night of Al-Qadr (Decree) is

better than a thousand months means, it is better than

over eighty three years, as we have already mentioned. This is a great virtue,

the value of which no one can fully understand except the Lord of the Worlds,

may He be blessed and exalted. This encourages the Muslim to spend this night in

prayer and to seek the Face of Allaah by doing so. The Prophet
(peace and

blessings of Allaah be upon him) used to seek this night, hoping to gain some

good from it, and he is the example for this Ummah.

It is mustahabb to seek it during Ramadaan, especially in the

last ten nights of the month. It was reported in Saheeh Muslim that Abu

Sa’eed al-Khudri (may Allaah be pleased with him) said: the Messenger of

Allaah
(peace and blessings of Allaah be upon him) did I’tikaaf during

the first ten days of Ramadaan, then he did I’tikaaf during the middle ten

days in a Turkish tent [the word qubbah, translated here as “tent”,

refers to a tent or any circular structure] in which a mat was placed. He said:

so he took the mat in his hand and put it at the side of the tent, then he

raised his head to speak to the people, so they came closer to him. He said:

“I did I’tikaaf during the first ten days, seeking this night, then I did

I’tikaaf during the middle ten days. Then someone came to me and told me that

it is in the last ten days, so whoever among you wants to do I’tikaaf, let him

do so.” So the people did I’tikaaf with him. He said: “I was shown an

odd-numbered night, in the morning of which I was prostrating in mud and

water”. Then in the morning of the twenty-first, he got up to pray Subh and it

was raining; the roof of the mosque leaked, and there was mud and water. He came

out when he had finished praying, and there was mud and water on his forehead

and nose. That was the morning of the twenty-first, one of the last ten days. (Saheeh

Muslim, 1167).

In a report, Abu Sa’eed said: “It rained on the night of

the twenty-first, and the roof of the mosque leaked over the place where the

Messenger of Allaah
(peace and blessings of Allaah be upon him) was

praying. I looked at him, when he had finished praying Salaat al-Subh, and his

face was wet with mud and water.” (Agreed upon). Muslim

narrated a hadeeth from ‘Abd-Allaah ibn Unays (may Allaah be pleased with him)

that was similar to the hadeeth of Abu Sa’eed, except that he said, “it

rained on the night of the twenty-third.” According to a hadeeth narrated by

Ibn ‘Abbaas (may Allaah be pleased with them both), the Prophet
(peace

and blessings of Allaah be upon him) said: “Seek it in the last ten days of

Ramadaan, when there are nine days left, and seven days left, and five days

left.” (Narrated by al-Bukhaari, 4/260).

Laylat al-Qadr is in the last ten days of Ramadaan, as stated

in the hadeeth of Abu Sa’eed quoted above, and as stated in the hadeeth of

‘Aa’ishah, and in the hadeeth of Ibn ‘Umar who said that the Prophet

(peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr in the

last ten days of Ramadaan.” (The hadeeth of ‘Aa’ishah was narrated

by al-Bukhaari, 4/259; the hadeeth of Ibn ‘Umar was narrated by Muslim, 2/823.

This wording is that of the hadeeth of ‘Aa’ishah).

It is more likely to be one of the odd-numbered nights,

because of the hadeeth of ‘Aa’ishah who said that the Messenger of Allaah

(peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr in

the odd-numbered nights of the last ten nights.” (Narrated by al-Bukhaari,

4/259)

We should seek it especially in the odd-numbered nights,

i.e., on the twenty-first, the twenty-third, the twenty-fifth, the

twenty-seventh and the twenty-ninth. It was reported in al-Saheehayn that

the Prophet
(peace and blessings of Allaah be upon him) said: “Seek it in

the last ten nights, on the odd-numbered nights.” (Narrated by al-Bukhaari,

1912, see also, 1913. Also narrated by Muslim, 1167, see also 1165).

According to the hadeeth of Ibn ‘Abbaas (may Allaah be

pleased with them both), the Prophet
(peace and blessings of Allaah be upon

him) said: “Seek it in the last ten nights of Ramadaan, when there are nine

left, when there are seven left, when there are five left.” (Narrated

by al-Bukhaari, 1917-1918). So it is more likely to be one of the

odd-numbered nights.

In Saheeh al-Bukhaari it was narrated that ‘Ubaadah

ibn al-Saamit said: the Prophet
(peace and blessings of Allaah be upon him)

came out to tell us when Laylat al-Qadr was, and two of the Muslims were

arguing. He said: “I came out to tell you when Laylat al-Qadr was, and So and

so and So and so were arguing, so it [the knowledge of when Laylat al-Qadr was]

was taken away from me. Perhaps this is better for you. So seek it on the ninth

and the seventh and the fifth” (al-Bukhaari, 1919),

i.e., on the odd-numbered nights.

This hadeeth indicates how bad it is to argue and fight,

especially with regard to matters of religion, and that this is a cause of

goodness being taken away or concealed.

Shaykh al-Islam ibn Taymiyah said: “But odd-numbers have to

do with what is past [i.e., when one starts counting from the beginning of the

month], so it should be sought on the twenty-first, the twenty-third, the

twenty-seventh or the twenty-ninth; or it may be with regard to what is left, as

the Prophet
(peace and blessings of Allaah be upon him) said: ‘when there

are nine left, or seven left, or five left, or three left.’ On this basis, if

the month has thirty days, these will be even-numbered nights, so on the

twenty-second there will be nine days left, on the twenty-fourth there will be

seven days left. This is how it was explained by Abu Sa’eed al-Khudri in the

saheeh hadeeth, and this is how the Prophet
(peace and blessings of Allaah

be upon him) prayed qiyaam during this month. If this is the case, then the

believer should seek it in all of the last ten days.” (al-Fataawaa,

25/284, 285).

Laylat al-Qadr is more likely to be in the last seven days.

Ibn ‘Umar (may Allaah be pleased with him) reported that a man among the

companions of the Prophet
(peace and blessings of Allaah be upon him) was

shown Laytal al-Qadr in a dream, and that it was one of the last seven nights.

The Messenger of Allaah
(peace and blessings of Allaah be upon him) said:

“It seems that your dreams agreed that it is one of the last seven nights, so

whoever wants to seek it, let him seek it in the last seven nights.” (narrated

by al-Bukhaari, 1911; Muslim, 1165). Muslim reported: “Seek it

in the last ten nights, and if any of you are weak or unable to do that, then

let him not miss the last seven.”

It is most likely to be on the night of the twenty-seventh.

It was reported, in a hadeeth narrated by Ahmad from Ibn ‘Umar, and a hadeeth

narrated by Abu Dawood from Mu’aawiyah, that the Prophet
(peace and

blessings of Allaah be upon him) said: “Laylat al-Qadr is the night of the

twenty-seventh.” (Musnad Ahmad and Sunan Abu Dawood,

1386). The view that it is the night of the twenty-seventh is the

opinion of most of the Sahaabah and the majority of scholars, and Ubayy ibn

Ka’b (may Allaah be pleased with him) used to assert, without saying “in

shaa Allaah”, that it was the night of the twenty-seventh. Zurr ibn Hubaysh

said: I said: What makes you say that, O Abu’l-Mundhir? He said: by the signs

of which the Messengers of Allaah
(peace and blessings of Allaah be upon

him) told us: that the sun rises that morning with no visible rays. (Narrated

by Muslim,2/268).

Many marfoo’ ahaadeeth were narrated which said that it was

on this particular night.

Ibn ‘Abbaas (may Allaah be pleased with them both) also

stated that it is the night of the twenty-seventh. He reached this conclusion by

means of an amazing process. It was reported that ‘Umar (may Allaah be pleased

with him) gathered the Sahaabah together and included Ibn ‘Abbaas even though

he was very young. They said, “Ibn ‘Abbaas is like one of our children. Why

have you brought him here with us?” ‘Umar said: “He is a youth who has a

good mind and who asks lots of questions.” Then he asked the Sahaabah about

Laylat al-Qadr, and they agreed that it was one of the last ten nights of

Ramadaan. He asked Ibn ‘Abbaas about it, and he said: “I think I know when

it is: it is the night of the twenty-seventh.” ‘Umar said, “What makes you

think that?” He said, “Allaah made the heavens seven, and the earths seven,

and the days seven, and He created man from seven, and He made Tawaaf seven

(circuits), and al-Saa’ee seven, and the stoning of the Jamaar seven.” So

Ibn’ Abbaas thought that it was the night of the twenty-seventh because of

this analysis. This has been soundly reported from Ibn ‘Abbaas.

Another of the ways in which the conclusion was reached that

it is the night of the twenty-seventh is by noting that the word fihaa

(therein) in the aayah (interpretation of the meaning): “Therein descend

the angels and the Rooh [Jibreel]” [al-Qadr 97:4] is the twenty-seventh

word of Soorat al-Qadr [in the original Arabic].

There is no shar’i evidence (daleel) to support this manner

of analysis, and there is no need for such calculations, because we have

sufficient shar’i evidence available to us.

The fact that it is usually the night of the twenty-seventh

– and Allaah knows best – does not mean that this is always the case. It

could be the night of the twenty-first, as mentioned in the hadeeth of Abu

Sa’eed quoted above, or it could be the twenty-third, as mentioned in the

report of ‘Abd-Allaah ibn Unays (may Allaah be pleased with him) quoted above.

According to a hadeeth narrated by Ibn ‘Abbaas (may Allaah be pleased with

them both), the Prophet
(peace and blessings of Allaah be upon him) said:

“Seek it in the last ten days of Ramadaan, when there are nine days left, and

seven days left, and five days left.” (Narrated by al-Bukhaari, 4/260).

Some of the scholars thought that it is more likely that

Laylat al-Qadr moves and does not come on a specific night each year. Al-Nawawi

(may Allaah have mercy on him) said: “This is the apparent meaning because of

the conflict between the saheeh ahaadeeth on this matter, and there is no way to

reconcile the ahaadeeth apart from saying that Laylat al-Qadr moves.” (al-Majmoo’,

6/450).

Allaah has concealed this night so that His slaves will

strive to seek it, and will strive hard in worship, just as He has concealed the

hour of jumu’ah, and so on.

So the believer should strive hard during the days and nights

of these ten days, seeking Laylat al-Qadr and following the example of our

Prophet
(peace and blessings of Allaah be upon him), and he should strive

in making du’aa’ and seeking to draw close to Allaah.

It was reported that ‘Aa’ishah said: “I said, ‘O

Messenger of Allaah, what do you think, if I witness Laylat al-Qadr, what should

I say?’ He said: ‘Say, O Allaah, You are Forgiving and Generous, and you

love forgiveness, so forgive me.’” (Narrated by Imaam Ahmad, al-Tirmidhi

(3515) and Ibn Maajah (3850). Its isnaad is saheeh).

Thirdly: a greater virtue is attached to I’tikaaf on this

night than on any other night of the year. I’tikaaf means staying in the

mosque to worship Allaah, may He be exalted. The Prophet
(peace and

blessings of Allaah be upon him) used to spend these ten days in I’tikaaf, as

stated in the hadeeth of Abu Sa’eed quoted above. He spent the first ten days

in I’tikaaf, then the middle ten days, then he told them that he had been

seeking Laylat al-Qadr, and that he had been shown that it was in the last ten

days, and he said: “Whoever was doing I’tikaaf with me, let him do

I’tikaaf for the last ten days.” It was reported from ‘Aa’ishah (may

Allaah be pleased with her) that the Prophet
(peace and blessings of Allaah

be upon him) used to do I’tikaaf during the last ten days of Ramadaan until he

passed away, then his wives did I’tikaaf after him. (Agreed upon).

There is also a similar report narrated from Ibn ‘Umar.

When the Prophet
(peace and blessings of Allaah be upon

him) wanted to do I’tikaaf, he would pray Fajr, then enter the place where he

was to do I’tikaaf, as was stated in al-Saheehayn from the hadeeth of

‘Aa’ishah.

The four imaams and others (may Allaah have mercy on them)

said that he entered it before the sun set, and they interpreted the hadeeth as

meaning that he entered his place of I’tikaaf and kept away from people after

Salaat al-Subh, not that this was the time when he started his I’tikaaf. (See

Sharh Muslim li’l-Nawawi, 8/68, 69; Fath al-Baari, 4/277).

It is Sunnah for the person in I’tikaaf to keep himself busy with worship, and

it is forbidden for him to have intercourse or to do anything that leads to it,

because Allaah says (interpretation of the meaning): “And do not have

sexual relations with them (your wives) while you are in I‘tikaaf (i.e.

confining oneself in a mosque for prayers and invocations leaving the worldly

activities) in the mosques” [al-Baqarah 2:187].

And he should not go out of the mosque except in the case of

a pressing need.

The signs by which Laylat al-Qadr is known

 

The first sign: it was reported in Saheeh Muslim from

the hadeeth of Ubayy ibn Ka’b (may Allaah be pleased with him) that the

Prophet
(peace and blessings of Allaah be upon him) announced that one of

its signs was that when the sun rose on the following morning, it had no

(visible) rays. (Muslim, 762).

The second sign: it was reported from the hadeeth of Ibn

‘Abbaas narrated by Ibn Khuzaimah, and by al-Tayaalisi in his Musnad,

with a saheeh isnaad, that the Prophet
(peace and blessings of Allaah be

upon him) said: “Laylat al-Qadr is a pleasant night, neither hot nor cold, and

the following day the sun rises red and weak.” (Saheeh Ibn Khuzaymah,

2912; Musnad al-Tayaalisi).

The third sign: it was reported by al-Tabaraani with a hasan

isnaad from the hadeeth of Waathilah ibn al-Asqa’ (may Allaah be pleased with

him) that the Prophet
(peace and blessings of Allaah be upon him) said:

“Laylat al-Qadr is a bright night, neither hot nor cold, in which no meteors

are seen.” (Narrated by al-Tabaraani in al-Kabeer. See Majma’

al-Zawaa’id, 3/179; Musnad Ahmad).

These three saheeh ahaadeeth explain the signs which indicate

Laylat al-Qadr.

It is not essential for the one who “catches” Laylat al-Qadr

to know that he has “caught” it. The point is to strive hard and to be

sincere in worship, whether or not one knows that one has “caught” it. It

may be that some of those who do not know that may be better with Allaah and

higher in status than those who did know which night it was, because the former

strove hard. We ask Allaah to accept our fasting and our prayer at night, and to

help us to remember Him and to thank Him and to worship Him properly. May Allaah

bless our Prophet Muhammad.

The things Muslim should do. We as Muslim should give our first priority in learning quran and do quran reading to seek the right path of Islam and through the quran teaching we can achieve the goal of our life and the deputy to guiding our kids to learn Koran that we should fulfill with perfecting kids quran recitation power and knowledge in Islam and also motivate our children’s to do quran memorization and then guide them to learn holy Quran tafseer  so they could understand the quran in Arabic and the quranic translation and also let or kids to listen quran from top quran reciters to get them inspired. at last I would pray for all my Muslim brothers and sisters that may Allah accept there Dwas and prayers and inspire you with the teachings of our holy prophet Mohammed (peace be upon him) so let us join hands and spread the knowledge that every Muslim is born to spread the knowledge of Islam now a day many online quran tutor are available for kids and elders to learn tajweed quran and with exact pronunciation and perfect the quran recitation online with qualified teaching staff  who can guide then with there experience and knowledge and the write teachings to help us in achieving the path of Jannah