Quran and Muslim Unity

Muslims are supposed to work together towards a common goal set by the Quran and shown by the Prophet (PBUH) through his Sunnah. They are brothers and sisters because they are bonded by the common ideology of the unity of God and the unity of humankind.

These are the foundational principles of Islam. The Quran and the Sunnah of the Prophet (PBUH) require Muslims to work for the unity of the Ummah. Muslims are required to be merciful towards each other (The Quran (48:29)) and be like the body where if any part hurts the whole body should feel the pain (Hadith). But, are Muslims practicing this injunction of the Quran and the Sunnah of the Prophet (PBUH)? Muslims and various Islamic organizations are working hard but it is frustratingly obvious that the above goals are ever so illusive. Instead of Muslims being united in mercy towards each other, they are, on the whole, far from it. Instead of feeling the pain and misery of other Muslims (Chechens, Palestinians, Kashmiris, for example), most of us are happily enjoying our material comforts of life. Is Muslim unity only a dream that cannot be fulfilled? Many argue that all this talk of Muslim unity is out of date. Islam may have once united Muslims but present reality makes it impossible. They say it is nice talk, which makes Muslims feel good but an unrealistic goal that cannot be achieved. Muslims spend (and have spent) a lot of their time and emotional energy debating this issue.

We will come back to this fundamental question- is Muslim unity possible, and if it is, then how to achieve it? But first, let us find out the present state of Muslims and compare it with the Iqbal’s visionary diagnosis of their problems.

Muslim misery and suffering is as common today as it was in the days of Iqbal. Every day that passes brings more death and destruction to Muslims, only at a much wider scale. It is sad to see Muslim governments collaborating with non-Muslims to inflict damage and suffering against fellow Muslims. Many Muslim groups are also engaged in fighting against each other in many parts of the Muslim world. And in some countries where Muslims are in minority, their condition is even worse. As a minority they are systematically being subjected to discrimination, humiliation, persecution, torture, and rape. One wonders: is it ever going to end?

When Greeks attacked Turkey in 1923 (at the behest of the British) Iqbal’s heart started crying. He knew that it was not just an attack on Turkey, but it was an attack on Islam itself. He tried to free the Muslim mind from the prevailing colonial mentality and from Muslims’ own narrow self-interests. He wrote the poem "Tolu-e-Islam" which later became one of his classic works. [Copies of this poem were sold and all proceeds were sent to Turkey.] He said:

"Hawas ne tukre tukre kar diya hay na’u insan ko
ukhuwwat ka bayan ho ja mohabbat ki zaban ho ja
ye Hindi, wo Khurasani, ye Afghani, wo Turani
tu ay sharmindayeh sahil uchhal kar bekaraan ho ja"
"Greed has torn apart humankind. You (Muslims), become role models of love and brotherhood. Get beyond the narrow boundaries of nationalities (like Indian, Khurasani, Afghani, and Turkish) and jump into the limitless ocean (of Islam)."

Observing the present situation in which Muslims find themselves today, Iqbal’s soul must be feeling extremely restless. Alas! There is no Iqbal today among Muslims who can guide the Muslim Ummah against the forces that are bent on its destruction. But the Muslim Ummah can also be torn apart due to internal conflicts.

In fact, this is what is happening to Muslim Ummah today. Probably, there are no people in the world today who have been as divided as Muslims. They are divided along religious, political, ethnic, cultural, racial, linguistic, and sectarian lines. These divisions extend further into subdivisions. Status, wealth, fame, and fortune have also created social differences among Muslims.

Muslims are divided at the root into Sunnis and Shias. Sunnis are further divided into Hanafi, Maliki, Shaafai, and Hanbali. Shias too are divided into Kesania, Zaidia, Imamia or Ithna ‘Ashari, Ismalia, etc. Sunnis are also divided into Ahle-hadith and Ahle-fiqha. In the Indian subcontinent (at least) Ahle-fiqha are further divided into Deobandis and Barelwis. Similar differences exist in other places as well. Are all these divisions and differences schools of thought as many Muslims claim? Whether or not we admit it, these differences and divisions do create physical, emotional, and psychological barriers amongst us. Iqbal says that these differences create prejudice in human beings:

"Shajar hay firqa arayee, ta’assub hay samar iska
ye wo phal hay jo jannat se nikalwata hay adam ko"
"These divisions are the branches of a tree; its fruit is prejudice. This is the fruit which gets Adam (man) expelled from Jannah (peaceful life)."

Although in North America we do try to work together (despite our religious differences) in a civilized manner, but our brothers and sisters back home are not that fortunate. There, these differences sometimes lead to violence and killings. Why is that despite clear warnings of the Quran and the Sunnah of the Prophet (PBUH) against it? Is it due to the prejudices that are the inevitable results of our divisions, as Iqbal mentions in the above poem?

With all these divisions and differences, can we progress in the world? Iqbal does not think so:

"Firqa bandi hay kaheen aur kaheen zatein hain
kya zamane mein panapne ki yahee batein hain"
"Somewhere are religious divisions and somewhere are differences based on caste. Is this the way to prosper in the world?"

He further says:

"Tum syed bhi ho Mirza bhi ho Afghan bhi ho
tum sabhi kuchh ho batao ki musalman bhi ho"
"You are Syed; you are Mirza; you are Afghan. You are everything. Tell me, are you Muslim too?"

Here Iqbal uses the word "Syed" to represent the caste system that has penetrated Muslims (especially in the Indian subcontinent because of Hindu influence). He uses the word "Mirza" to represent the ruling elite and the word "Afghan" to represent the differences in Muslims based on region, language, and race.

All these differences are anti-Qur’anic. When Iqbal poses the question, "Tell me, are you Muslim too?" he implies that those who feel proud and superior compared to other fellow Muslims because of these labels attached to their names (and not because of Taqwa), they are not entitled to be called true Muslims.

Qur’an says that those who create differences in the Deen (Islam) are among the Mushrikun:

"Be not among the Mushrikun i.e., those who create differences in Deen (Isalm) and become sects. Each (sectarian) party quite content with itself (that it is following the correct path)." (30:32)

"And those who create division in Deen (Islam) and become divided into sects, O Prophet (PBUH)! You have no part in them in the least." (6:159)

The Prophet (PBUH) is reported to have said:

"Anyone who gets even one feet away from the Ummah has taken out the Islamic yoke from his neck, even if he prays and fasts."

That is why Qur’an calls upon all Muslims to be united and hold on steadfastly to the rope of Allah (i.e. Qur’an) and gives a stern warning to them not to create any divisions (3:103) amongst themselves.

If we look at the global picture as a whole, we find that the number of Muslims has grown steadily to more than a billion today. Muslims possess the richest resources of the world and the most fertile lands of the earth. In spite of this, how ironic that the most vulnerable and the most dependent people on earth are also Muslims.

Coming to the religious level, we find that the number of mosques is growing everywhere. The number of Muslims going to mosques is also increasing. The number of Muslims performing the annual pilgrimage increases every year, and in fact, has to be controlled to restrict the number. The number of Muslim organizations has been growing steadily. Whenever some differences arise among Muslims in one organization, they create another one and build another mosque. Noticing such an abundance of religious fervor among Muslims, Iqbal was led to say:

"Masjid to banadi shab bhar mein imaan ke hararat walon ne
man apna purana papi hay barson mein namazi ban na saka"
"Those with fervor in their faith built the mosque in a night, but the heart is sinful and did not prostrate in years."

Now, let us come to the real question. In spite of all the speeches and the sermons exhorting Muslims to unite, we see that the result is disappointing, to say the least. Why is that? The only way to diagnose this problem is to find the root cause according to Iqbal.

We will have to go deeper into our hearts to find out the root cause of our problems. If we look only at the outside, then just like a tree, we will see its trunk, the branches, and the leaves. And if the roots have become infected with a disease, no matter how strong the rest of the tree is, sooner or later it is going to die. Actually, its demise may be hastened even by a moderate wind. No amount of nourishment given to the branches and leaves will help prevent its final demise.

Obviously, the source to which we must turn to find out the root cause of the problem must provide the necessary guidance to diagnose it. According to Iqbal, the necessary guidance to diagnose all our (not just Muslims’ but entire humanity’s) ills is contained in the Qur’an:

"Wahi derina bimari wahi namuhkami dil ki
‘ilaj iska wahi aabe nishat angez hay saaqi"
"It is the same old disease, the same psychological problem of the heart. The cure is also the same, ‘Aab-e-Nishat’ i.e., the Qur’an."

Qur’an says:

"O mankind! There has come to you a guidance from your Lord and a cure for the disease in your hearts." (10:57)

Thus according to Qur’an and Iqbal, the disease of all our problems lies in our hearts and therefore, the cure should also begin there. Iqbal says:

"Zaban se kah bhi diya la ilaha illah to kya hasil
Dil-o-nigah Musalman naheen to kuchh bhi naheen"
"What can you accomplish by saying la ilaha with your tongue? If your heart is not a Muslim, then it is nothing."

That is, the Iman should enter the depths of the heart. Simply saying that I believe is not enough, according to the Quran (49:14).

The Qur’an says:

"Among human beings are those who say ‘We believe in Allah and the Last day;’ but they are not among the Momins." (2:8)

Those born in Muslim families cannot claim to be Momins (just like the bedouoins of Arabia) unless Iman has entered their hearts.

"The bedouins say, ‘We believe,’ (O Rasool) Say to them that you don’t believe, but you have accepted to surrender (to Islam) and Iman has not yet entered the depths of your hearts." (49:14)

Also, Iman is not blind faith. The Qur’an clearly says that Iman becomes strong only with knowledge,

"And that those on whom knowledge has been bestowed may know that (Qur’an) is the Truth from your Lord, so that they may believe in it and their hearts may be made humbly (open) to it." (22:54)

Therefore, the heart must be kept humble and open, so that Iman acquired by the mind (knowledge) may enter the heart. Iman cannot enter those whose hearts have disease and those who have sealed and hardened their hearts (22:53).

Qur’an says the Momins have dignity and power over others:

"If you are Momins, then you will have dominance and power." (3:139)

And unbelievers will never be able to subdue and dominate Momins:

"And never will We grant to the unbelievers victory and domination over Momins." (4:141)

Obviously, if we as Muslims compare ourselves with these very clear verses of Qur’an, then we have to come to only one conclusion that we are not among the Momins which the Qur’an talks about. Majority of our hearts are not open and humble. In fact, Qur’an tells us that instead of making the heart open and humble, there are some who let their emotions and ego control them. It says:

"Have you seen the one who has taken his own emotions as his god." (25:43)

Iqbal says regarding this type of person:

"Zabaan se gar kiya tauheed ka da’wa to kya hasil
banaya hay bute pindaar ko apna khuda tu ne"
"What is the benefit if you claim with your tongue in oneness of God? You have made your emotion an idol and taken it as your god."

How many of us (besides practicing the five pillars) are willing to go deep down in our hearts and honestly admit that we follow our emotions more often than we follow Allah (i.e. Book of Allah)? Allah demands total and complete surrender of our wills:

"O you who believe! Enter in Islam completely." (2:208)

Therefore, the problems which we Muslims are facing today are the outward symptoms of the root cause, i.e., the internal friction in our hearts between obedience to Allah and obedience to our own emotions and egos. And it is this internal conflict that is referred to as the disease of the heart by the Qur’an. Iqbal too espouses this same theme of the Qur’an when he says:

"Batil du-ee pasand hay haq la sharik hay
shirkat miyan-e haq-o-batil na kar qubool"
"Batil (as opposed to Haq; the Truth) likes to compromise but Haq is uncompromising. Do not accept the middle ground between Haq and Batil."

Therefore, as long as we Muslims keep compromising the TRUTH contained in the Quran, there is no hope for a cure of our collective mental, psychological, and emotional ills. We do not know how many psychological, emotional, and mental forms of idols we carry all the time in our hearts and minds. Qur’an demands us to cleanse and purify our hearts from all kinds of Ilah. These subtle forms of shirk are addictive and like a slow poison have a deadening effect on our hearts and minds. Iqbal in his unique God given style says:

"Dile murda dil naheen hay ise zida kar dobara
ki yahee hay ummaton ke marge kuhan ka chara"
"The deadened heart is not a heart. Make it alive again. This is the only way to cure the age old diseases of nations."

How to revive and resuscitate the dead heart; Iqbal says it is only possible through Qur’an:

"Gar tu mi khahi Musalman zeestan – neest mumkin juz ba Quran zeestan"
"If you wish to live the life a Muslim, then it is not possible except by the Quran."
‘Aisha (R) said: "The Prophet (PBUH) was a walking Quran." Thus the Sunnah is to live by the Quran and not just read it for earning reward for the hereafter.

Iqbal says about our Sahaba (R):

"Wo mu’azziz they zamane mein Musalman hokar
aur tum khwar huey tarike Quran hokar"
"They had dignity and power in the world because of Islam. And you are suffering humiliation and defeat because you have left the Qur’an."

Quran says that our Prophet (PBUH) will complain to Allah:

"And the Prophet (PBUH) will say: "O my Lord! Truly my people took the Quran for just foolish nonsense (i.e., they left the message of the Quran)." (25:30)

But Iqbal also emphasizes that there are plenty of roadblocks in the path of the Quran. No less is the roadblock presented by some religious scholars in the name of Islam. Iqbal says:

"Khud badalte naheen Quran ko badal dete hain
huwey kis darja faqeehane haram be taufiq"
"These people don’t change themselves but they change the Qur’an (by their interpretations). How unfortunate are these custodians of haram (Islam)."

He further says:

"Ahkam tere haq hain magar apne mufassir
taaweel se Quran ko bana sakte hain Pazhand"
"O Allah! Your guidance is no doubt The Truth. But our interpreters can turn Qur’an into Pazhand by their interpretations."

[Pazhand is the book compiled by the followers of Zoroaster which according to them is the interpretation of Avesta, the book of Zoroaster in which his followers inserted their own thoughts.]

And finally, Muslims should always keep in front of them the following verse, which describes the law for change:

"It is a fact that Allah does not change the condition of a people unless they bring about change in their own selves." (13:11)

Iqbal echoes exactly the same message of the Quran in his own God given style when he says:

"Khuda ne aaj tak us qaum ki haalat naheen badlee
na ho jisko khyal aap apni haalat ke badalne ka"
Let us conclude with the folowing message of Iqbal:

"Manf-e-at ek hai is qaum ki nuqsaan bhi ek
ek hi sab ka nabi deen bhi iman bhi ek
harame paak bhi Allah bhi Quran bhi ek
kuchh bari baat thi hote jo Musalman bhi ek"
"There is one common gain and one common loss for all Muslims. (Remember the Prophet’s hadith that all Muslims are like a body.) One Prophet (PBUH) for all and one Iman for all. One Ka’aba, one Allah and one Qur’an for all. How great it would be if Muslims also were one!"

Let us pray to Allah to unite our hearts in the path of Islam. It is Allah’s promise that if we do that, then we will regain our dignity, power, and glory (24:55). And Allah does not break His promise (2:80).

Lailat-ul-Qadr (the Night of Power)

WE celebrate Lailat ul-Qadr on the auspicious night of 27th Ramadhan. But nobody knows definitely when the Great Revelation came down to the benighted world through the agency of the angelic host, representing the Mercy of Allah. The Night has been variously fixed as the 3rd, 12th, 21st, 25th, 27th or the 29th of Ramadhan. It is probably one of the last three. Ibn Hambal reported that Ibn Omar had narrated a Hadith in which the Holy Prophet (Peace be upon him) said: "Whoever seeks the Night, let him seek it on the 27th."

But Imam Bukhari (RA) writes that Ibn Abbas reported the Holy Prophet (Sm) as saying: "Seek Lailat-ul-Qadr in the last ten nights of Ramadhan, on the twenty-first, twenty-third and twenty-fifth."

Abu Said al-Khudri said: "God's Messenger spent the first ten nights of Ramadhan in devoition, and spent the middle ten nights in devotion in a round Turkish tent, after which he raised his head and said, 'I have spent the first ten nights in seeking this Night, then I spent the middle ten nights in devotion and after that I had a heavenly visitant and was told that it is in the last ten: so he who was engaged in devotion along with me should do so during the last ten nights, for I was shown this Night, then was caused to forget it, but I have seen myself prostrating in water and clay on the morning following, so seek it among the last ten and seek it in every night with an odd number." He said: "Rain fell that night, the mosque which was a thatched building dripped, and my eyes saw God's Messenger with traces of water and clay on his forehead on the morning after the twenty-first night." Bukhari and Muslim agree on the subject matter, the wording being Muslim's up to "and was told it is in the last ten," the remainder being Bukhari's.

It was on the auspicious Lailat-ul-Qadr, the Night of Power or Honour or Majesty, that the Holy Quran, the most blessed and perfect of all revelations, was vouchsafed to the benighted world. By revelation, of course, is meant the first revelation, because the Holy Quran was revealed in portions for twenty-three years. The real merit of this blessed Night has been expounded in the Holy Quran. Allah has emphatically and very clearly declared in Sura Qadr: "We have indeed revealed this (Message) in the Night of Power." Allah further corroborates in the same Sura. "And what will explain to thee what the Night of Power is? The Night of Power is better then a thousand months."

Lailat-ul-Qadr occupies a unique position in the Islamic calendar. It was this blessed Night of Majesty which first witnessed the shining of the divine light which was destined to illumine the whole world.

This night of grandeur or greatness, better than a thousand months, is indeed a night of great wonders and divine blessings, wherein, as the Holy Quran declares: "Come down the angels and the Sprit by Allah's permission on every errand."

The night on which a Message descends from Allah is indeed a blessed night, like a day of rain for a parched land. It is for this that the I'tikaf, going to the mosques or retiring for contemplation during Ramadhan as a form of devotion, is fixed for the last ten days of the month of Ramadhan. The Holy Prophet (peace be upon him) himself used to spent the last ten days of Ramadhan in complete retirement in the mosque. He even had his bed placed in the mosque during the I'tikaf.

"A thousand months" may be taken in a mystic sense as denoting a very long period of time. This does not necessarily refer to ordinary human conception of Time, but may refer to the "Timeless Time." In the words of Maulana Yusuf Ali: "One moment of enlightenment under God's light is better that thousands of years of animal life, and such a moment converts the night of darkness into a period of spiritual glory."

The descent of the angels and the Sprit by Allah's permission also testifies to deeper significance and religious sanctity of the auspicious Night, for though a particular night in the month of Ramadhan may be characterised by great Divine blessing, it is more especially in connection with the mission of the One appointed by Allah for the regeneration of the world that 'the angels and the Spirit' come down from heaven, such being the Divine support of his cause." Sura Qadr, testifying so eloquently to the divine grandeur and unique greatness of the majestic Lailat-ul-Qadr, ends with the beautiful expression. "Peace… This until the rise of morn."

Peace, indeed, is the chief distinction of Laila-ul-Qadr. This peace comes to the hearts of the devotees in the form of a tranquility of mind, which makes them fit to receive Divine blessings. When the Night of spiritual darkness is dissipated by the Glory of Benign Providence, a wonderful peace and sense of security arise in the soul. All agitations are stilled in the reign supreme of peace. "And this lasts on," in the words of Maulana Yusuf Ali, "until this life closes, and the glorious Day of the new spiritual world dawns, when everything will be on a different plane, and the chequered nights and days of the world will be even less than a dream."

The continuance of the blessed Night till "the rise of morn" is quite clear and evident when the Night is taken literally: the work of morning, signifying "the approaching end of the reforms, when truth, like the light of the day, has made itself fully manifest." In the words of Abdullah Yusuf Ali: "The mortal night gives place to the glorious day of an immortal world."

Lailat-ul-Qadr, the blessed Night in the Great Revelation of the Most Gracious and the Most Merciful Allah "broke through the darkness of the human soul" and the Holy Quran, the perfect code of human life, reached mankind as a message of "Mercy from the Lord," carries another significance of Diving Excellence. As Moulvi Mohammed Ali states: "The time during which a prophet appears is usually a time of darkness and, as such, is often compared to night in the Holy Quran. But, as in this darkness comes a blessing from on high in the person of a Divine Messenger, the Night is a blessed and majestic night. Hence, the period of the advent of Divine Messenger may also be metaphorically called Lailat-ul-Qadr. Its designation as the Blessed Night in Sura Ad-Dukhan, followed as it is by the statement that in it "every wise affair is made distinct," shows clearly that the other significance of the world is based on the Quran itself, because it is during the time of a prophet's advent that true wisdom is distinctly established.

Blessed indeed is this Night of Power. The divine importance of this Night of Grandeur is so great that the Holy Prophet (peace be upon him) himself declared: "He who spends the Lailat-ul-Qadr through prayers, in full faith, shall have all his previous sins and guilt forgiven."

It is not, however, the worldly pleasures and physical comforts that one should ask for on this holy Night. What a man should pray for in this blessed Night is forgiveness and Allah's forgiveness alone. Nothing can be more pleasant, nothing can be more beneficial, nothing can be sweeter that the glorious Mercy of the Most Gracious and the Most Merciful Allah.

Hazrat Ayesha Siddiqua (RA) said: "I asked the Holy Prophet (peace be upon him) what to say during the Night on the assumption that I knew it was the Night." The Holy Prophet (peace be upon him) replied: "One should say 'Lord! You love forgiveness, so forgive me.

Laylatul Qadr (the Night of Power) is described in the Quran as, “better than a thousand months” (97:3). Any action done on this night such as reciting the Quran, remembering Allah, etc. is better than acting for one thousand months which do not contain the night of Qadr.

Allah’s Messenger used to exert himself in devotion during the last ten nights to a greater extent than at any other time.” (Muslim). Allah’s peace and blessings be upon our beloved Prophet.

Aisha, may Allah be pleased with her, related that the Prophet said: Look for Laylatul Qadr on an odd-numbered night during the last ten nights of Ramadan (Bukhari).

The Prophet said: “Whoever prays during the night of Qadr with faith and hoping for its reward will have all of his previous sins forgiven.” (Bukhari and Muslim recorded from Abu Huraira).

Here are some tips of things we can do on the Night of Power and the time before and after it.

1. Take a vacation for Allah

We take a break from our jobs for almost everything in life. Why not this time to focus on worshiping and thanking our Creator.

If this is not possible at least take a few days off if you can. This can make it easier to stay awake at night to do extra Ibadah, not having to worry about getting to work the next day.

It will also facilitate doing Itikaf.

2. Do Itikaf

It was a practice of the Prophet to spend the last ten days and nights of Ramadan in the masjid for Itikaf.

Those in Itikaf stay in the masjid all this time, performing various forms of zikr (the remembrance of Allah), like doing extra Salat, recitation and study of the Quran. They do not go outside the masjid except in case of emergencies, therefore, they sleep in the masjid. Their families or the masjid administration takes care of their food needs.

Itikaf of a shorter period of time, like one night, a day or a couple of days is encouraged as well.

3. Make this special Dua

Aisha, may Allah be pleased with her, said: I asked the Messenger of Allah: ‘O Messenger of Allah, if I know what night is the night of Qadr, what should I say during it?’ He said: ‘Say: O Allah, You are pardoning and You love to pardon, so pardon me.’ “(Ahmad, Ibn Majah, and Tirmidhi).

The transliteration of this Dua is “Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee”

4. Recite the Quran

Perhaps you can choose Surahs or passages from the Quran which you have heard in Tarawih this past Ramadan to recite.

If you attend a class where the recitation of the Quran is taught, this is a great time to put your knowledge into practice.

5. Reflect on the meaning of the Quran

Choose the latest Surah or Surahs you’ve heard in Tarawih and read their translation and Tafseer. Then think deeply about their meaning and how it affects you on a personal level.

(If you want to study the Quran with more understanding, check out Way to the Quran and Access to Quranic Arabic.

6. Get your sins wiped out

Abu Huraira narrated that the Messenger said: Whoever stands (in prayer) in Laylatul Qadr while nourishing his faith with self-evaluation, expecting reward from Allah, will have all of his previous sins forgiven. [Bukhari and Muslim).

Don’t just pray using the shorter Surahs that you know. Try to make your prayers longer, deeper and meaningful. If you are familiar with longer Surahs, read the translation and explanation and then pray reciting these Surahs, carefully reflecting on the meaning while you pray.

Even if you are only familiar with the shorter Surahs, read the translation and explanation beforehand, and then pray reflecting on the message of the Surahs.

This is a good way to develop the habit of concentration, even in regular prayers, where many of us tend to be fidgety and/or easily distracted.

7. Make a personal Dua list.

Ask yourself what you really want from Allah. Make a list of each and everything, no matter how small or how big it is, whether it deals with this world or not. Allah loves to hear from us. Once this list is ready, you can do three things:

• Ask Allah to give you those things
• Think about what actions you have taken to get those things
• Develop a work plan to get those things in future.

8. Evaluate yourself.

Ask yourself those questions that need to be asked. Do an evaluation of where you are and where you are going. Let this evaluation lead you to feel happiness for the good you have done and remorse for the bad you have done. (see a short and a long evaluation guide) This latter feeling should make it easier to seek Allah’s sincere forgiveness when making the Dua mentioned in tip number one above.

9. Make long, sincere and deep Duas

One of the best times to do this is during the last part of the night.

Abu Huraira, may Allah be pleased with him, related that the Prophet said: When the last one-third of the night remains, our Lord, the Glorious One descends towards the heaven of the earth and proclaims: Who is that who supplicates for Me, and I grant his supplication? Who is that who begs Me for anything and I grant it to him? And who is that who seeks My forgiveness, and I forgive him? (Bukhari, Muslim).

That means for instance, waking up one hour before Suhoor time to ask Allah for anything and everything you want that is Halal. This can be done using the Duas of the Sunnah, but also Dua in your own language, with sincerity and conviction.

For some tips on making Dua please see the article Some personal Duas you can make.

10. Memorize a different Dua every night

They don’t have to be long. They can be just one line. And be sure to know what they mean generally at least, even if you don’t know the exact translation in English.

You can put them on index cards (or and keep them with you during the day, glancing at them during work, while driving, waiting in line, etc.) Then practice them at night in prayer.

11. Have Iftar with the family

If you’ve spent Iftar time on weekdays in your cubicle at work alone with a couple of dates, now is the last few days you’ll have this Ramadan to spend with your family. Use it wisely.

12. Take the family to Tarawih

Have your spouse and kids missed Tarawih most of Ramadan because you weren’t there to drive them to the Masjid, which is too far away to walk to? If so, do all of yourselves a favor and bring everyone for Tarawih in these last ten nights.

13. Attend the Dua after the completion of Quran recitation

Almost all Masjids where the Imam aims to finish an entire reading of the Quran in Tarawih prayers in Ramadan will be completing their recitation in these last ten nights. They may try to end on one of the odd nights and read the Dua at the end of a reading of the Quran. Attend this particular night’s Tarawih prayer with your family. See if you can attend different Masjids’ Tarawih prayers the night they finish reading the Quran.

14. Finish reading a book on the Prophet

Read about the Prophet’s life, which can increase your love for him and Islam by seeing how much he struggled for Allah’s sake. It may inspire you to push yourself even harder during these last ten nights. This community is built on sacrifice.

15. Plan for the next year

Once you’ve done a self-evaluation, you can plan on where you want to go, at least in the next 12 months. Laylatul Qadr is a great night to be thinking about this (without taking away from your worship), since you’ll Insha Allah, be in a more contemplative state. You may choose to dedicate one night of power for evaluation and one night for planning for the next year.

16. To do list for the Night of Power

Make a to do checklist for each Night of Power. This should define how you would like your night, the one better than a thousand months, to be used. Pick things from this list and define the sequence you would like to do things in. This will help you avoid wasting your time in unproductive chats which common in the festive atmosphere of Masjids at the Night of Power.