Shaikh Salih al-Usaymee (may Allah preserve him) said,

“The fourth subject is the author’s statement, ‘The actions which occur in it [i.e. Laylatul-Qadr] are better than the actions of one thousand months in which this night is not found’

The article (ال) in the word ‘the actions’ (العمل) is for definiteness (عهدية) intending a specific action, which is mentioned in the statement of the Prophet (ﷺ)

مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِه

‘Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven’ [Agreed upon]

It is standing the night in prayer, reciting the Qur’an, and supplication in it, not unrestricted actions. What occurs [from people] in terms of preferring to increase in various righteous good deeds on Laytul-Qadr is a mistake in the understanding of the intent of legislation of this night. Whoever observes these last ten nights in attempts to obtain the good mentioned in it by feeding the hungry, clothing a naked person, providing treatment for a sick person, giving charity to a poor person, being dutiful to a parent, being good to the neighbour, or tying the ties of kinship, then all of these actions are not the intent in regards to it. Whoever remains in the masjid in these last ten nights hoping to catch Laylatul-Qadr by establishing in it the prayer and the recitation of the Qur’an and supplication, then he is in agreement with what the legislation commanded. Not the one who left off the prayer and recitation of the Quran and turns towards increasing in good deeds like charity, Ihsaan, dutifulness to parents, tying the ties of kinship. This meaning is innovated [and] not known to the Salaf (may Allah have mercy upon them)”.


Translated by

Faisal bin Abdul Qadir bin Hassan
Abu Sulaymaan