Maximizing the Spiritual Benefits of Ramadan's Final Days

By Allah’s grace, we are just two days away from entering the last ten days of Ramadan, the final segment of the month-long fast. It is taught by the Prophet Muhammad (SAW) that this time is when faithful servants of Allah receive liberation from the fires of Hell. Within this concluding section lies a night that surpasses a thousand months in merit, known as ‘Laylat ul-Qadr’ or ‘The Night of Power,’ during which the holy Qur’an was revealed to the Prophet Muhammad (SAW) by Angel Jibril. The Prophet (SAW) encourages Muslims to dedicate a significant portion of this night to heartfelt worship, seeking mercy and forgiveness from Allah (SWT).

However, Allah (SWT) has, in His wisdom, kept the specific date of Laylat ul- Qadr concealed from us, akin to other secrets outlined in Qur’an 31:34. Aisha (RA) narrated that the Prophet (SAW) advised followers to "search for Laylat ul-Qadr in the last ten days of Ramadan." Many scholars suggest that this night likely occurs on one of the odd-numbered nights within those ten days, specifically the 21st, 23rd, 25th, 27th, or 29th.

Practically, Muslims are encouraged to begin their search for Laylat ul-Qadr on the night before each of the aforementioned odd days. For instance, the evening of Monday, March 9th, 2026, which falls on the 20th day of Ramadan, is when many start looking for that blessed night as it comes before the 21st of Ramadan. Some scholars assert that Laylat ul-Qadr is most likely to happen on the 27th day of Ramadan. This belief is further supported by a particular interpretation that the Arabic letters forming the phrase ‘Laylat ul-Qadr’ number nine, and that the phrase appears thrice in the holy Qur’an. Consequently, multiplying these gives a total of 27, reinforcing the notion that the 27th day of Ramadan is indeed Laylat ul-Qadr.

In the same way that Allah (SWT) has uniquely elevated the status of Muhammad (SAW) among His prophets and bestowed distinction upon the Ka’abah, the Prophet's mosque, and Al-Aqsa mosque, He has similarly elevated Laylat ul-Qadr above all other nights. Thus, the worship conducted during this sacred night holds greater value than the devotions performed over a thousand nights.

If Laylat ul-Qadr, with its outstanding benefits, is granted specifically for our spiritual enrichment, there is no justifiable reason for believers not to take full advantage of the divine rewards it presents. In addition to glorifying Allah and seeking forgiveness, this night also presents an opportunity to ask for various blessings, such as wealth, health, wisdom, pious partners, respectful offspring, fruitful jobs, comfortable homes, reliable vehicles, and protection from harm caused by humans and Jinn, along with general success in life.

During the last ten days of Ramadan, the Prophet (SAW) encourages Muslims to amplify and diversify their acts of devotion. Such acts may encompass tilawah (recitation of the Qur’an), performing nafilah (supererogatory) prayers, seeking forgiveness, asking for various favors, and glorifying Allah through Tasbih (saying ‘Subhanallah’), or Takbir (saying ‘Allahu Akbar’), or Tahlil (saying ‘La ilaha illallah’), or Tahmid (saying ‘Alhamdulillah’). Aisha (RA) inquired about the appropriate recitations for the night of Laylat ul-Qadr, and the Prophet (SAW) instructed, ‘Say: “Allahumma Innaka Afwun, Tuhibb ul- Afwa, Fa’fu anni,” translating to “O Allah! You are indeed full of pardon; You love pardon; so pardon me.”

Another commendable act of devotion during this holy period is I’tikaf, which refers to the practice of retreating into seclusion in a mosque. A person who engages in I’tikaf is called a Mu’takif. The purpose of I’tikaf is to wholeheartedly turn one’s heart towards Allah (SWT) while distancing oneself from worldly distractions. During I’tikaf, a believer’s focus and thoughts are singularly directed towards worshipping Allah (SWT). According to the thirty- eighth hadith of Nawawi’s collection of forty traditions, a Mu’takif draws closer to Allah (SWT) such that He becomes the hearing with which His servant hears, the seeing with which he sees, the hand with which he acts, and the foot with which he walks.

Scholars agree that I’tikaf should preferably take place in a mosque that conducts Friday (Jumu’ah) prayers, preventing the Mu’takif from needing to leave his place of seclusion for congregational prayers. However, a Mu’takif might choose to seclude themselves in any mosque for shorter durations that do not include Fridays. Ideally, a Muslim should aim to spend ten days in I’tikaf; however, the minimum amount of time that can be allocated for I’tikaf is one day and one night.

I’tikaf should commence before sunset on the day a Mu’takif wishes to enter seclusion. While observing I’tikaf, visiting the ill, attending funerals, engaging in marital relations, or conducting sales is prohibited as such actions would nullify the seclusion. A Mu’takif is not expected to participate in extensive scholarly activities or writing. Instead, the focus should be on performing voluntary prayers, reciting the holy Qur’an, and glorifying the names of Allah.

Moreover, a Mu’takif is advised to refrain from going into their family residence or interacting with family members. Their contact with the outside world should be minimized unless it is essential to respond to nature’s call or address urgent matters. Following any such necessities, the Mu’takif should promptly return to their designated seclusion place.

On the first day of the Islamic month of Shawwal (Eidul-Fitr), the Mu’takif should leave the mosque directly for the Eid prayer ground and return home only after participating in the communal prayers. May Allah guide us to benefit from the blessings of Laylat ul-Qadr and I’tikaf, Amin. Ramadan Kareem!