How to Seek Laylatul-Qadr

How to Seek Laylatul-Qadr

Author: Shaykh Muhammad Nasir-ud-Deen al-Albani

Adapted from "The Night Prayers: Qiyam & Tarawih from works by Muhammad Nasir ud-Deen al-Albani (and other scholars)"
Compiled by Muhammad al-Jibali, © 1997 QSS

Laylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Praying Qiyaam

It is recommended to make a long Qiyaam prayer during the nights on which Laylat ul-Qadr could fall. This is indicated in many hadeeths, such as the following:

Abu Tharr (radhiallahu `anhu) relates:“We fasted with Allah's Messenger (sallallahu `alayhi wa sallam) in Ramadaan. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadaan) left. Then he stood with us (that night - in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed. So we said, 'Allah's Messenger! Wouldn't you pray with us the whole night?' He replied: 'Whoever stands in prayer with the imaam until he (the imaam) concludes the prayer, it is recorded for him that he prayed the whole night.'…" [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, and their isnad is authentic]

«صمنا مع رسول الله صلى الله عليه و سلم فلم يصل بنا حتى بقي سبع من الشهر فقام بنا حتى ذهب ثلث الليل ثم لم يقم بنا في السادسة وقام بنا في الخامسة حتى ذهب شطر الليل فقلنا له يا رسول الله لو نفلتنا بقية ليلتنا هذه ؟ فقال إنه من قام مع الإمام حتى ينصرف كتب له قيام ليلة ...»
رواه اصحاب السنن الأربعة وابن شيبة

[Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyaam) with the imaam and to pray witr with him as well, for the Prophet (sallallahu `alayhi wa sallam) said: "When a man prays with the imaam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il]]

Abu Hurayrah (radhiallahu `anhu) narrated that the Messenger (sallallahu `alayhi wa sallam) said: "Whoever stands (in qiyaam) in Laylat ul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven." [Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]

«من قام ليلة القدر [ ثم وفقت له ] , إيمانا واحتسابا, غفر له ما تقدم من ذنبه»
رواه البخاري ومسلم والإمام أحمد والزيادةله

Making Supplications

It is also recommended to make extensive supplication on this night. `A'ishah (radhiallahu `anha) reported that she asked Allah's Messenger (sallallahu `alayhi wa sallam), "O Messenger of Allah! If I knew which night is Laylat ul-Qadr, what should I say during it?" And he instructed her to say: “Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me.” [Recorded by Ahmad, Ibn Majah, and at-Tirmizi. Verified to be authentic by Al-Albani]

« قلت يا رسول الله أرأيت إن علمت أي ليلة ليلة القدر ما أقول فيها قال قولي اللهم إنك عفو كريم تحب العفو فاعف عني»
رواه أحمد، ابن ماجه، الترمذي وصححه الألباني

Abandoning Worldly Pleasures for the Sake of Worship

It is further recommended to spend more time in worship during the nights on which Laylat ul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah. `A'ishah (radhiallahu `anha) reported: “When the (last) ten started, the Prophet (sallallahu `alayhi wa sallam) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family.” [Al-Bukhari and Muslim]

«كان النبي صلى الله عليه وسلم إذا دخل العشر شد مئزره ، وأحيا ليله ، وأيقظ أهله»
رواه البخاري ومسلم

And she saiThe Origins of Shirk

Author: Shaykh Muhammad Nasir-ud-Deen al-Albani

From that which has been established in the Sharee'ah (prescribed law) is that mankind was - in the beginning - a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allaah, to other than Allaah) gradually overcame them. The basis for this is the saying of Allaah - the Most Blessed, the Most High:
"Mankind was one Ummah, then Allaah sent prophets bringing good news and warnings." [Al-Baqarah 2 :213]
{كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّـهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ}
Transliteration: Kana alnnasu ommatan wahidatan fabaAAatha Allahu alnnabiyyeena mubashshireena wamunthireena

Ibn 'Abbaas - radiallaahu 'anhu - said: "Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee'ah (law) of the truth, then they differed. So Allaah sent prophets as bringers of good news and as warners." [2]

Ibn 'Urwah al-Hanbalee (d.837 H) said: "This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers." [3]

I say: In it is also a refutation of some of the philosophers and athists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:

Firstly: His (the prophet sallallaahu 'alayhi wa sallam) saying that he related from his Lord (Allaah) : «I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority.» [Related by Muslim (8/159) and Ahmad (4/162) from 'Iyaadh ibn Himaar al-Mujaashi'ee radiallaahu 'anhu]
«إني خلقت عبادي كلهم حنفاء وإنهم أتتهم الشياطين فاجتالتهم عن دينهم وحرمت عليهم ما أحللت لهم وأمرتهم أن يشركوا بي ما لم أنزل به سلطانا» رواه مسلم

Secondly: His (the prophet sallallaahu 'alayhi wa sallam) saying: «Every child is born upon the Fitrah [4] but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them.
Abu Hurayrah said: «Recite if you wish: “Allaah's fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allaah.” [Ar-Rum 30 :30]» [Related by Al-Bukhaaree (11/418) and Muslim (18/52)]
«ما من مولود إلا يولد على الفطرة فأبواه يهودانه وينصرانه ويمجسانه كما تنتج البهيمة بهيمة جمعاء هل تحسون فيها من جدعاء ثم يقول أبو هريرة واقرءوا إن شئتم فطرة الله التي فطر الناس عليها لا تبديل لخلق الله»رواه البخاري ومسلم واللفظ لمسلم

After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed). Concerning the saying of Allaah - the most perfect - about the people of Nooh:

"And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa', nor Yaghooth, nor Ya'ooq, nor Nasr." [Nooh 71: 23]
{وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا }نوح 23
Transliteration: Waqaloo la tatharunna alihatakum wala tatharunna waddan wala suwaAAan wala yaghootha wayaAAooqa wanasran

It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allaah - the most high - and he whispered to them that this is what their forefathers used to do!!!

So Allaah sent to them Nooh alayhis-salaam, commanding them to worship Allaah alone. However none responded to hiscall except a few. Allaah - the mighty and majestic - related this whole incident in Soorah Nooh Ibn 'Abbas relates: «Indeed these five names of righteous men from the people of Nooh. When they died Shataan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them.» [Related by al-Bukhaaree (8/534)]
«عن ابن عباس رضي الله عنهما:....أسماء رجال صالحين من قوم نوح، فلما هلكوا أوحى الشيطان إلى قومهم: أن انصبوا إلى مجالسهم التي كانوا يجلسون أنصابا وسموها بأسمائهم، ففعلوا، فلم تعبد، حتى إذا هلك أولئك، وتنسخ العلم عبدت.» رواه البخاري

The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the salaf (Pious Predecessors) - radiallaahu 'anhum. In ad-Durral-Manthoor (6/269): 'Abdullaah ibn Humaid relates from Abu Muttahar, who said: Yazeed ibn al-Muhallab was mentioned to Abu Ja'far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allaah was first worshipped. Then he mentioned Wadd and said: "Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil (Babel), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying : I see that you are mourning and lamenting over him. So why don't you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said : "Why doesn't every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him." So they all said "yes". So each household made a picture of him, which they adored and venerated and which constantly reminded them of him. Abu Ja'far said: "Those from the later generation saw what the (pevious generation) had done and considered that........to the extent that they took him as an ilah (diety) to be worshipped besides Allaah. He then said : «This was the first idol worshipped other than Allaah, and they called this idol Wadd» [5]

Thus the wisdom of Allaah - the Blessed, the Most High - was fufilled, when he sent Muhammed sallallaahu 'alayhi wa sallam as the final prophet and made his Sharee'ah the completion of all divinely Prescribed Laws, in that He prohibited all means and avenues by which people may fall into Shirk - which is the greatest of sins. For this reason, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave; have all been prohibited. All of these lead to excessiveness and lead to the worship of other than Allaah - the Most High.

This being the case even more so in an age in which knowledge is diminishing, ignorance is increasing, thre are few sincere advisors ( to the truth) and shaytaan is co-operating with men and jinn to misguide mankind and to take tThe inheritance of Paradise

Ab? Huraira said that the Messenger of All?h (صلى الله عليه وسلم)said: “Whoever fears (All?h) sets out at nightfall,[1] and whoever sets out at nightfall will reach the goal. Indeed, the goods of All?h are expensive; indeed, the goods of All?h is Paradise.”[2]

Shaykh al-Alb?n? comments:
“The meaning of this is that there is a price for entering Paradise and that entering it does not happen by feeling safe (from the plan of All?h) and at-taw?kul (not taking any means and saying ‘All?h will provide for me’), but rather it happens by (doing) righteous deeds and at-tawakkul (taking the means and putting one’s trust) in All?h, the Blessed and Most High; as All?h, the Might and Majestic, said: ‘And say (O Muhammad (صلى الله عليه وسلم)): ‘Do deeds! All?h will see your deeds, and (so will) His Messenger.’’[3]
And in this had?th, there is an indication of the noble ?yah that says: ‘This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world),’[4] and in the other ?yah: ‘Enter you Paradise because of that (the good) which you used to do (in the world).’[5] And here, it occurs to many students who have some participation in studying the Sunnah, as they read or at least hear the statement of the Messenger (of All?h) (صلى الله عليه وسلم) which is established in the sah?hayn[6] that he said: “‘None of you will enter Paradise by his (good) deeds, but rather by the Favor of All?h and His Mercy.’ They said, ‘Not even you O Messenger of All?h?’ He said, ‘Not even myself, unless All?h encompasses me with His Favor and His Mercy.’”[7] So it seems that there is a contradiction between this had?th and the previous ?yah along with our had?th in this book of ours where (the Prophet) (صلى الله عليه وسلم) said: ‘Indeed, the goods of All?h are expensive; indeed, the goods of All?h is Paradise.’ Hence, there is a price (that one must pay) for Paradise and the two previous ?y?t indicate that the price of Paradise is righteous deeds, and there is no doubt that good deeds do not benefit the one who does them at all except if he is truly a believer in All?h and His Messenger. So therefore, the price of Paradise is ?m?n (faith) and righteous deeds. Then how does one reconcile between these three texts – this reality that we learned from our had?th tonight, ‘Indeed, the goods of All?h are expensive’ and from the two previous ?y?t – and between this had?th: ‘None of you will enter Paradise by his (good) deeds, but rather by the Favor of All?h and His Mercy’?
The reconciliation between (these two) is that… that which is negated in the last had?th ‘None of you will enter Paradise by his (good) deeds’ is one thing and that which is confirmed in the ?yah ‘Enter you Paradise because of that (the good) which you used to do (in the world)’ is something else. That which is established in the ?yah and the like is merely the entrance (into Paradise), i.e., the key to Paradise, as mentioned in some narrations from Wahb bin Munabbih in Sah?h al-Bukh?r?: ‘…the key to Paradise is l? il?ha illAll?h (none has the right to be worshiped but All?h).’[8] So the key to Paradise is this ?m?n (faith) and righteous deeds. But, if this Muslim enters Paradise and he enjoys in it, as mentioned in some authentic narrations, that which ‘no eye has seen, no ear has heard and (that which) has not come to the mind of a human being,’[9] then this type of enjoyment is not by means of a price that this enjoyer presented, but rather (it is) by the Favor of All?h, the Mighty and Majestic, and His Mercy.
So the price of merely entering (into Paradise) is ?m?n (faith) and righteous deeds. As for, part of the specific nature of enjoyment in Paradise which we pointed to previously – there is in it what ‘no eye has seen, no ear has heard and (what) has not come to the mind of a human being’ – then there is no price for this; it is impossible for a price to be determined for it. Why?
It has been mentioned in Sah?h Muslim from the had?th of ?Abdull?h bin Mas??d (may All?h be pleased with him) that the Prophet (صلى الله عليه وسلم) said:[10] ‘Indeed, I know the last man to come out from the Fire and the last man to enter Paradise. A man will come out of the Fire crawling.’ The meaning of this is that he comes out of the Fire being the most punished in it from the Muslims, and he comes out destroyed, exhausted (and) fatigued. Therefore, he is not able to walk straight as All?h, the Mighty and Majestic, created him. But rather, he crawls until his life returns to him and his limbs are energetic and active. So he walks in this manner until All?h, the Blessed and Most High, shows him a very great tree from far such that he is captivated by its beauty and splendor. And he wished for the Favor of All?h, the Mighty and Majestic, and His Mercy after He saved him from the His severe punishment. Thus, he says: ‘O my Lord! Bring me to this tree so that I may be shaded by its shade, eat from its fruit[11] and drink from its water.’ Then All?h, the Mighty and Majestic, says, while having more knowledge of His slave: ‘Would you ask me for other than it?’ (The man) says: ‘No O Lord, I will not ask you for other than it.’ So All?h, the Blessed and Most High, brings him to that tree such that he is shaded by its shade, eats from its fruit and drinks from its water. Then, he continues on his way toward Paradise. Meanwhile, another tree appears to him which is more radiant, more beautiful and greater than the first one. So he hopes again and wishes more and more for the Favor of All?h, so he asks Him and says: ‘O my Lord! Bring me to this tree’- and repeats the previous saying, then he is shaded by its shade and so on. Then All?h, the Mighty and Majestic, says: ‘Would you ask me for other than it?’ (The man) says: ‘I will not ask you for other than it,’ while (All?h) is more knowledgeable of him; our Lord knows that he will wish and wish until he enters Paradise. So He brings him to that tree such that he is shaded by its shade, eats from its fruit[12] and drinks from its water. Then, he continues on his way until he comes near the door of Paradise such that part of its refreshment, scent and joy come to him and he hears the voices of the people of Paradise. Thus, he says: ‘O my Lord! Let me enter Paradise,’ and maybe he says ‘Let me enter past the door of Paradise.’ So All?h, the Blessed and Most High, says: ‘Enter Paradise, and there is for you the like of the world and ten times as much.’ So, the slave – almost not believing in the like of this divine favor when (All?h) says to him ‘there is for you in Paradise the like of the world and ten times as much’ – says: ‘Are you mocking me while you are the Lord?’ And here, the narrator of the had?th laughed, who was ?Abdull?h bin Mas??d as we mentioned. So he was asked by the one to whom he was narrating this had?th: ‘Why did you laugh?’ He said: ‘Because when the Messenger (of All?h) (صلى الله عليه وسلم) narrated the statement of the slave to His Lord ‘Are you mocking me while you are the Lord,’ he (صلى الله عليه وسلم) had also laughed.’ They had asked the Messenger (of All?h) (صلى الله عليه وسلم) himself (about his reason for laughing), so he said: ‘Because All?h, the Mighty and Majestic, laughed at His slave when he said ‘Are you mocking me while you are the Lord.’
What is clear from the had?th is that this person is the last to come out from the Fire and the last to enter Paradise, and he will have the like of the world and ten times as much. So does this destroyed person, who was the last to come out of the Fire, deserve this vast dominion in Paradise for his (good) deeds? No, this is by the Favor of All?h, the Mighty and Majestic, and His Mercy…
Thus, if we regard this detailed explanation, the contradiction disappears between this had?th and the two ?y?t. And this is one of the many examples in which some contradiction appears to some people, even the sincere ones amongst them, between some texts, whether from the Qur??n and Sunnah or from each of them individually. So, the Muslim must not be hasty and he must reflect on both texts, and if the way for reconciling between the two is not possible for him, he (should) ask the one who is above him, as our Lord, the Blessed and Most High, said: ‘So ask the people of the Reminder if you do not know.
hem away from the worship of Allaah alone - the Blessed, the Most High
d: Allah's Messenger (sallallahu `alayhi wa sallam) used to exert more (in worship) on the last ten than on other nights