Dua For the night of destiny (Lailatul Qadr) In Arabic
اَللَّهُمَّ اِنَّكَ عَفُوٌّ ، تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي
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Dua For the night of destiny (Lailatul Qadr) In English Transcription
Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee
Dua For the night of destiny (Lailatul Qadr) In English
O Allah You are The One Who forgives greatly, and loves to forgive, so forgive me
Ibn Majah: 3850, At-Tirmidhi: 3513
Why Laylatul Qadr? The importance and the virtues of the most important night of the year
Islam makes certain moments and places particularly sacred. While a believer can certainly engage in worship such as remembering or glorifying God at all times (“standing, sitting or lying on one’s side”
) There are certain periods of time associated with blessings. special and unique. Similarly, while the whole Earth has become a place of worship and prostration, some places (like the three mosques) are particularly blessed. This creates in the psychology of the believer a burning desire to seek out these unique opportunities in order to come closer to Allah. This desire generates many positive spiritual emotions: respect, reverence, wonder, anticipation, eagerness, excitement, hope and longing, all of which are encompassed by the term shawq.
 As we live today in the age of digital distractions and materialistic insouciance, acts of worship are often reduced to brief moments in our daily routine, which does not provide us with a spiritual experience of complete transformation. Serious worship requires not only taking a brief moment to pray, but also allowing our prayers to define our direction in life. Thus, Islam offers opportunities for intense spiritual experiences, experiences that involve putting aside the dunya (worldly life) and its distractions. The blessed nights of Ramadan are among the biggest. Prophet Muhammad said, “Anyone who spends the Ramadan nights praying, by faith and in the hope of being rewarded, will be forgiven for his previous sins.”
 The most important of these occasions are the last ten nights Ramadan. The prophet’s wife, A’isha, recounts, “When the last ten nights began, the Messenger of Allaah (peace and blessings of Allah be upon him) kept watch at night (for prayer and dedication), woke up his family and prepared to observe salah (with more vigor).
“ It is no coincidence that i`tikaf (isolation in the masjid) is also recommended during Ramadan. The Prophet Muhammad practiced the i’tikaf during the last ten days of Ramadan
 From far away, however, there is no day or night that has been underlined more than the night known as laylat al-qadr (the night of the decree). The 97th chapter of the Quran is devoted entirely to this night:
Indeed, we revealed [the Quran] during the night of the decree. And what can you know what is the night of the decree? The night of the decree is better than a thousand months. Angels and the Spirit go down there with the permission of their Lord for all things. Peace is until the dawn. (97: 1-5)
Companion Anas ibn Malik reported, “Ramadan approached, so the Messenger of God said,” This month has come, and it contains a night that is better than a thousand months. The one who is deprived of it is deprived of all good, and no one is deprived of his property except one which is really private. “
 The precise night at which Laylatul-Qadr occurs was not mentioned. Prophet Muhammad said: “Look for Laylatul-Qadr during the strange nights of the last ten nights of Ramadan.”
 There is great wisdom behind not knowing exactly when this happens, what scholars have pointed out. As Ibn Qudamah al-Maqdisi (died in 620 pm) writes:
God has hidden this ummah tonight so that they can strive to seek it and worship throughout the month in the hope of catching it. Likewise, he hid the hour of special acceptance on Friday so that their supplications would increase throughout the day, and he concealed his greatest name (ism al-aham) among his divine names and his pleasure with acts of obedience so that people would strive to obtain them. Also he has concealed the life of an individual and the Hour [of the Day of Judgment] so that humanity will continue to fight for good deeds, paying attention to the latter .Theological significance of Laylatul-Qadr
Islamic scholars differ in the meaning of the name “Laylatul-Qadr” because the word “Qadr” can have various meanings and each has its own theological significance.
Some scholars have defined the term “Qadr” in the context of this holy night as a “destiny / decree” (qadar). For them, it meant that it was the night in which the fate of each person was decided. It would be this night during which the subsistence, life and other critical issues of a person would be sealed for the coming year.
Abdullah ibn Abbas (may Allah be pleased with him) said: “It is written in Umm al-Kitab (the heavenly copy of the Qur’an) during Laylatul-Qadr what must happen in the following year of good and evil, of subsistence and life. Even the pilgrim’s pilgrimage (will be decided); we will say “So and so will a pilgrimage” (this night). “
 Al-Hasan Al-Basri (deceased 110 H), Mujahid (deceased 104 H) and Qatadah (deceased 117 H) – three prominent former Muslim scholars – shared this view and said that “all the affairs of Life, deeds, creation and provision are planned by Laylatul-Qadr during the month of Ramadan and will be realized in the coming year.
 Imam Al-Nawawi concluded his discussion on Laylatul-Qadr by stating, “His name is Laylatul-Qadr, which means night of judgment and discernment (in men’s affairs). This meaning is what is true and popular. “
 Other scholars have defined the meaning of “Qadr” as “power,” indicating the greatness of the honor and power of the night. 12. The interpretation of “Qadr” as “power” is similar to this one: the acts of justice accomplished during this night are much more powerful than they would be during another night.
Ibn ‘Uthaymeen said: “A person would get the reward of the night, even if she did not know it. This is because the prophet said, “Whoever will rise up (in prayer) during Laylatul-Qadr, with faith and hope, will be forgiven” and the prophet has not made the knowledge of the night a condition of their forgiveness. And if the knowledge of the night had become a necessary factor, the prophet would have clearly explained it
“ In this perspective, since knowing the night is not a prerequisite to thrive at night, the worshiper does not need to understand the concepts of fate or decree to gain the benefits of worship that night. All they have to do is perform acts of worship that night.
Another meaning of “Qadr” in the context of Laylatul-Qadr, implies the meaning of “restriction”. This means that the earth becomes restricted when angels descend on the earth during the sacred night, occupying the earth. The Qur’an refers to this lineage of angels and, as angels are generally associated with concepts such as light, guidance and blessings, it is a symbol of the majesty of Laylatul-Qadr
 Moreover, as the angels occupy the highest heavens, they are described in the Qur’an as “close to God”; However, at Laylatul-Qadr, they “seek the permission” of God to come down to earth in recognition of the divine blessings God has bestowed on the earth during this night.
 In one story, the prophet said, “In truth, the angels of this night are as numerous as the pebbles on the earth.”
 Laylatul-Qadr has also been described as a gift from the community of the Prophet Muhammad (ummah). In the Muwatta of Imam Malik, there is a hadith which says: “The Messenger of Allah, may Allah bless him and grant him peace, was shown the life of the people (who had gone before him ), or what Allah wanted and it was as if the lives of members of his community had become too short for them to be able to do as many good deeds as others before them had been able to do with their long life, so Allah gave him Laylat al-Qadr, which is better than a thousand months. “
 In addition to the aforementioned importance of divine decree and offering a unique opportunity to worship the Prophet’s Ummah, Laylatul-Qadr also has a special connection with the Qur’an. In Surat al-Qadr (97: 1) and Surah al-Dukhan (44: 3), it is mentioned that the Qur’an was revealed that night. Ibn Abbas explained this by mentioning on Laylatul-Qadr that the Qur’an had been revealed in its entirety, from the highest to the lowest of the heavens, and placed in a special chamber called Bayt al-‘Izzah (the chamber of honor). From there, he was gradually revealed to the Prophet Muhammad in the space of twenty-three years. It was in order to emphasize the high status of the revelation and to announce to the inhabitants of Heaven that it was the final revelation.
What is the connection between Laylatul-Qadr, the night of the decree and the most virtuous night on which to pray? Why the night when the angels come down with the decree is it also the best night to worship?
A possible answer to this can be found in the explanation (tafsir) of the opening passage of the Surat ad-Dukhan:
Hā, Meem. Clearly, in truth, we revealed [the Qur’an] during a blessed night Indeed, we have always warned humanity. That night, every wise decree (amr hakeem) is specified by Our command. Surely, we have always sent [messengers] as a mercy from your Lord. Indeed, he is the absolute listener and the omniscient. (44: 1-6)
This passage reiterates the meaning of Laylatul-Qadr as the night during which destinies, destinies and decrees are sent for the coming year. The famous Qur’anic commentator Abu’l-Thana ‘al-Alusi (deceased in 1270 H / 1854 CE) notes in his tafsir that, when God says, “That night, every hakeem decree is specified” the meaning of hakeem is mukham (decisive), which implies that “this decree can not be changed after its descent, contrary to what it was before” .
If a person thinks of everything that could potentially happen to him in the coming year, she will feel a great deal of hope and / or fear. Maybe in the coming year they might know – God forbid – the loss of a loved one, the beginning of a debilitating disease, a bitter conflict, the destruction of property or, worse again, the loss of their faith and their connection with God.
Or maybe in the coming year, they will feel great joy and closeness to their family, the most successful success of their career, a joy in their marriage, a solution to old problems, new friendships and prosperity, or better growth in their relationship with the divine. When a person thinks about this, she realizes that Laylatul-Qadr provides the ideal opportunity to pray for the realization of their best dreams and the prevention of their worst nightmares. It is the night when this annual decree is finalized. In a sense, this is the night our destiny is “downloaded” from the sky.
Just as a person waiting for the judgment of a judge in the courtroom prays with the utmost intensity at the moment this decree is about to be rendered, Laylatul-Qadr can also signal this last opportunity to change the destiny of his person (taqdeer). After that, the account of a person in the register of angels is only changed if it has been written before. The learned hadith, Ibn Hajar al-‘Asqalani (died in 854 h), notes the difference between the quota decree (al-Qada ‘al-Mu’allaq) that God gave to the angels and the irrevocable decree (al-Qada’) al-Mubram) who is with God.  The registration of the destiny possessed by the angels may be subject to change, as the Qur’an says: “God effaces and confirms what He wills” (13:39) The Prophet Muhammad said: “Nothing ‘prevents fate except supplication (yaruddu al-qadar illa al-du’a).  However, the recording with God in the preserved tablet (al-Lawh al-Mahfudh) is immutable. Thus, a person who prays on Laylatul-Qadr can change their records with the angels, before these records seal the fate of the coming year. Du’a on this night has the greatest power to change the decree, hence the night is both the night of power and the night of the decree.
There is also a special connection between this night and the search for God’s forgiveness. A’isha asked the prophet, “O messenger of Allah! If I knew what night Laylatul-Qadr is, what should I say during this one? And he commanded him to say,
اللَّهُمَّ إِنَّكَ عُفُوٌّ كَرِيمٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي
O Allah! You are Most Forgiving, and you love to forgive. So forgive me.
 The Prophet has asked us to call Allah using the divine name al-Afuww (Most Forgiving) that night, which has a special connection with Qadar. The linguistic meaning of this divine name is explained by noting that the root of ‘afuw (pardon) on the linguistic plane implies deletion (al-mahuw) and deletion (al-tams).
 Thus, our prayers to Allah tonight are explicitly linked to a call to erase the consequences of our misdeeds. The Qur’an states that “Allah’s blessing prevents calamity from being decreed as a result of our sins:
And all that strikes you with calamity (museebah) is because of what your hands have won, though it forgives (ya’fuw) a lot. (42:30)
Thus, decrees on Laylatul-Qadr may degenerate into calamities, consequences of our sins. Tonight we have an exclusive opportunity to invoke al-Afuww’s forgiveness to erase those sins and the resulting decree, and to suppress them. of our destinies for the coming year. As Laylatul-Qadr is certainly the most blessed night of the year, a person who misses her miss certainly missed a lot of good  Many scholars have mentioned that what must be avoided beyond sin is to waste time on this precious night, socialize needlessly with people, chat, shop, and so on. We must not forget that the night begins technically in the Maghreb (sunset) and that time has passed from that moment. If a believer wants to obey her Lord and increase the good deeds of her past, she should strive to spend that night in worship and obedience. If it is easy for him, all his previous sins will be forgiven him.
Suratul-Alaq, who was revealed on this blessed night, begins with the commandment to read the Qur’an and ends with the commandment to bow down and approach your Lord. In this is a divine prescription on how the night must be spent. Ash-Shafi’i (died in 204 H) said that some of the pious predecessors preferred to spend this night praying, others in the Qur’an, others dua, and all are rewarded by Allah.
 This also shows the importance of the intention that even if you do not catch the night for a reason beyond your control, you will still be fully rewarded. Although it is better to perform a complete i’itkaf (ie isolate yourself in the masjid for 10 days), you can do many important things even if you are unable to participate in i’tikaf.
Just pray Isha and Fajr in assembly that night to fill the ladders. The Prophet said: “Whoever attends Isha’s prayer in assembly, then he has the reward as if he had risen half the night. And whoever prays Isha and Fajr in assembly, then he has the reward as if he had spent all night standing in prayer. ” . In addition, Imam Malik (Dec. 179) reported that he had heard that Said ibn al-Musayyab (who died at 94 H) used to say, “Whoever is present in Isha on Laylatul-Qadr took his share. ”
 If one is able to do more than that, the next step is to perform additional volunteer prayers during the night. Prophet Muhammad said: “Anyone who will meet to pray during the Laylatul-Qadr with faith and hope in the reward of Allah, all his previous sins will be forgiven.”
 Finally, as mentioned above, the supplication that the prophet recommended to his wife A’isha to do on this blessed night is a prayer for a complete forgiveness that involves the invocation of Allah’s love for forgiveness.
 This is an advantage for the believer who discovers his own love to forgive while invoking the love of Allah’s forgiveness. Prophet Muhammad told his companions, “I came to inform you about Laylatul Qadr’s (specific) night, but I found myself arguing and (in the process of mediation) pulling out the knowledge of the night. ”  Since the Prophet had knowledge of the specific night of Laylatul-Qadr because of internal fighting between two individuals, it is a reminder that grudges between men prevent them from obtaining forgiveness and forgiveness of the night. Because just as the Prophet was veiled to know the night because of grudges among others, it is by offering forgiveness to others and ignoring the faults of each, that we discover the forgiveness of Allah in Laylatul-Qadr.
And in the equation of success found in the limited efforts of that night is the infinite mercy entrenched in the eternal path of salvation. The same God who commands you to seek forgiveness willingly offers it for an effort that even the youngest and weakest of us can accomplish.
 Badr al-Deen al-Zarkashi, Burhan and Ulum al-Quran, vol. 1, p. 230.
 Manna ‘al-Qattan, Mabahith and Ulum al-Qur’an, p. 97. He explains that these two opinions are in fact correct and compatible.
 Al-Alusi, Abu’l-Thana ‘. Ruh al-Ma’ani (tafsir of verse 44: 4).
 Al-Asqalani, Al-Hafiz b. Hajar Fath al-Bari li sharh sahih al-Bukhari. (Cairo: Dar al-Rayyan li al-Turath, 1986) vol. 10, p. 430.
 Sunan Ibn Majah, 1:95.
 Jami ‘al-Tirmidhi, 3513.
 Lisan al-‘Arab, 4/3019.
 The majority of scholars are of the opinion that Laylatul-Qadr can occur any night of the last ten nights of Ramadan, thus demonstrating the importance of practicing constant worship during all those nights. Ibn Taymiyyah pointed out that “odd nights” could be counted from the beginning or the end of the month (for example, the 28th night could be considered as the third last night of a 30-day Ramadan and thus also odd ), and therefore efforts should be made to strive every ten nights (Majmu ‘al-Fatawa 25 / 284-285).
 It is particularly important to note that for women who have their period and are unable to perform Qiyam since the rewards of the night are always fully available.
 Jami ‘Tirmidhi, 221. Similarly in Sahih Muslim, 656a.
 Muwatta Malik, Book 19, Hadith 707.
 Sahih Bukhari, 1901.
 Jami ‘al-Tirmidhi, 3513. See earlier in the article, p. 9
 Sahih Bukhari, 49 years old.
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