Recommended Acts of Worship in Laylatul-Qadr

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Recommended Acts of Worship in Laylatul-Qadr

By Shaykh Muhammad Nasir-ud-Deen Al-Albani



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 keen 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 Hadiths, such as the following:

Abu Dhar, may Allah be pleased with him, relates:
"We fasted with Allah's Messenger, peace and blessings be upon him, in Ramadan. He did not lead us in Qiyaam (Night Vigil Prayer) at all until there were seven nights of Ramadan 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 Imam until he (the Imam) concludes the prayer, it will be recorded for him that he prayed the whole night…” (Recorded by Ibn Abi Shaybah, Abu Dawood, At-Tirmidhi (who authenticated it), An-Nasa'i, Ibn Majah, At-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, Al-Faryabi, and Al-Bayhaqi. The Hadith’s chain of narrators is authentic.)

Point of benefit: Abu Dawood 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 Imam and to pray Witr with him as well, for the Prophet, peace and blessings be upon him, said: "When a man prays with the Imam until he concludes, he’ll earn the reward of praying the rest of that night."

Abu Hurayrah, may Allah be pleased with him, narrated that the Prophet, peace and blessings be upon him, 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." (Narrated by Al-Bukhari and Muslim). The phrase "and it is facilitated for him", according to the version narrated by Ahmad, on the authority of `Ubaadah Ibn As-Samit, means that a person is permitted to be among the sincere worshippers during that blessed night.

Making Supplications:

It is also recommended to make extensive supplication on this night. `A'ishah, may Allah be pleased with her, reported that she asked the Prophet, peace and blessings be upon him, "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 Oft-Forgiving, and you love forgiveness. So forgive me." (Recorded by Ahmad, Ibn Majah, and At-Tirmithi. Verified to be authentic by Al-Albani)

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. This is based on the following Hadith narrated by `A'ishah, may Allah be pleased with her: "Upon entering into the last ten (of Ramadan), the Prophet, peace and blessings be upon him, 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." (Reported by Al-Bukhari and Muslim) She also said: "Allah's Messenger, peace and blessings be upon him, used to exert more efforts (in worship) on the last ten than on other nights." (Reported by Muslim)

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http://islamonline.net/English/Ramadan/ ... e_04.shtml

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Jazaka'Allah sister for posting it. May Allah (swt) help us find the Leylatul Qadr. Amiin

[LionHeart-112]

Jazaka'Allah sister for posting it. May Allah (swt) help us find the Leylatul Qadr. Amiin

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^ ameen

. ramadaan mubarak bro

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Ramadan mubarak to you too.

[ANONOMIZZ]

Barak Allahu fiiki sister in islam

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^ramadaan mubarak to u too sis.

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one lastthing.

inshallah i hope some of u will take the time to go over this website below. Review or learn what u need to know for the last ten days.

http://www.islam-online.net/English/In_ ... ndex.shtml

have a happy and blessed month everyone

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"In the Name of Allah, the Most Gracious, Most Merciful

Assalamu alaikum wa rahmatullahi wa barakatu,

Please read what you can, even if it is just a little. This could be our
last Ramadhan!

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


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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 Aaishah). Among the
things he did were secluding himself in Itikaaf and seeking Laylat al-Qadr
during this time. (Al-Bukhaari, 1913; Muslim, 1169). In al-Saheehayn it is
reported from the hadeeth of Aaishah (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 Aaishah (may
Allaah be pleased with her) said: I never saw the Prophet (peace and
blessings of Allaah be upon him) recite the entire Quraan in one night, or
spend a whole night in prayer until the morning, or fast an entire month,
except in Ramadaan. (Sunan al-Nasaai, 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 Aaishah (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 Quraan and none
but Allaah (Alone) knows their meanings.]

By the manifest Book (this Quraan) that makes things clear.

We sent it (this Quraan) 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 Quraan 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 Quraan 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, Saeed ibn Jubayr, Ikrimah, Mujaahid and others that
the night on which the Quraan 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]

and because Allaahs 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:

It is the night on which the Quraan was sent down, as we have stated
above. Ibn Abbaas and others said: Allaah sent down the Quraan 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)

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].

Allaah described it as being blessed, as He said (interpretation of the
meaning): We sent it (this Quraan) down on a blessed night [al-Dukhaan
44:3].

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 Allaahs blessing and mercy come down, just as they come down
when Quraan 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.

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.

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
lil-Nawawi, 8/57).

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 Allaahs 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 Quraan) 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 Allaahs 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 Saeed
al-Khudri (may Allaah be pleased with him) said: the Messenger of Allaah
(peace and blessings of Allaah be upon him) did Itikaaf during the first
ten days of Ramadaan, then he did Itikaaf 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
Itikaaf during the first ten days, seeking this night, then I did Itikaaf
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 Itikaaf, let him do
so. So the people did Itikaaf 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 Saeed 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 Saeed, 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 Saeed quoted above, and as stated in the hadeeth of
Aaishah, 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 Aaishah 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 Aaishah).

It is more likely to be one of the odd-numbered nights, because of the
hadeeth of Aaishah 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 Saeed 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 Muaawiyah, 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 Kab (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 Abul-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-Saaee 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 shari evidence (daleel) to support this manner of analysis,
and there is no need for such calculations, because we have sufficient
shari 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 Saeed 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
jumuah, 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 duaa and seeking to draw close to Allaah.

It was reported that Aaishah 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 Itikaaf on this night than on any
other night of the year. Itikaaf 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 Itikaaf, as stated in the
hadeeth of Abu Saeed quoted above. He spent the first ten days in Itikaaf,
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 Itikaaf with me, let him do Itikaaf
for the last ten days. It was reported from Aaishah (may Allaah be pleased
with her) that the Prophet (peace and blessings of Allaah be upon him)
used to do Itikaaf during the last ten days of Ramadaan until he passed
away, then his wives did Itikaaf 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
Itikaaf, he would pray Fajr, then enter the place where he was to do
Itikaaf, as was stated in al-Saheehayn from the hadeeth of Aaishah.

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 Itikaaf and kept away from people after
Salaat al-Subh, not that this was the time when he started his Itikaaf.
(See Sharh Muslim lil-Nawawi, 8/68, 69; Fath al-Baari, 4/277). It is
Sunnah for the person in Itikaaf 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 Itikaaf (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 Kab (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-Zawaaid, 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.


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Taken from www.islamqa.com"