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The Virtue of the Last Ten Days of Ramadaan and Laylat Al-Qadr
By Sheikh Muhammed Salih Al-Munajjid
Praise
be to Allaah, the Rabb (Cherisher and Sustainer) 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 Rabb 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 Rabb. 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 Rabb 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 Rabb 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 (pbuh).
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