Laylat al Qadr is a blessed night of Ramadan in which the Qur’an was sent down, every wise matter is made distinct, the angels and the Spirit descend, and it remains peace until dawn. (al Qadr 1 to 5; al Dukhan 3 to 4)

Because of that, the majority of the ulama held that it is the best of all nights without restriction. (Tabaqat al Hanabila 2/205; al Furu 5/128; Lataif al Maarif p. 267) Its worth is so great that righteous deeds in it are better than the deeds of 1000 months in which there is no Laylat al Qadr. (Tafsir al Tabari 24/533 to 24/534; Tafsir Ibn Kathir 8/443) The 1000 months are 83 years and 4 months, so one night surpasses the span of an ordinary lifetime in reward. (al Qadr 3; Tafsir al Razi 23/232)

Its name was explained in several ways. It was said that it is called Laylat al Qadr because the yearly matters are shown to the angels in it, because it is a night of honour and rank, because the one who brings it to life is raised in honour, and because deeds done in it have immense worth. (al Dukhan 4; al Majmu 6/446; Fath al Bari 4/255)

The yearly decree in it is not the first writing of decree, because Allah wrote the decrees of creation 50000 years before creating the heavens and the earth. (Muslim no. 2653) What is meant is the detailing and showing of what will occur in that year from provisions, lifespans, actions and other affairs. (Tafsir al Thalabi 10/248; Tafsir al Razi 32/229; al Tafsir al Basit 24/191; al Majmu 6/446)

It is also a night of safety and mercy. Mujahid said that it is a night of safety in which Shaytan cannot do evil or harm. (Tafsir al Tabari 24/534; Tafsir Ibn Atiyya 5/505) Qatadah said that it is all good until dawn. (Tafsir al Tabari 24/534) Al Dahhak said that Allah decrees in it happiness and blessings. (Tafsir al Mawardi 6/313) Al Sha’bi said that the angels greet the people of the masjids throughout it. (Tafsir al Baghawi 8/491)

Standing in Laylat al Qadr with iman and seeking reward is a cause for the forgiveness of past sins. (al Bukhari no. 1901; Muslim nos. 759 to 760) The addition, “and what comes later”, is discussed and is not established like the wording of the two Sahih collections. (al Sunan al Kubra by al Nasa’i nos. 2202, 2523, 5024)

When Laylat al Qadr may be

Laylat al Qadr remains until the Day of Resurrection and has not been lifted. What was lifted was only exact knowledge of its precise night. (al Bukhari no. 49; Muslim no. 1167; Qadi Iyad, as quoted in Sharh al Nawawi 8/57) The saying that it no longer remains was rejected by the ulama. (al Tamhid 14/432; Sharh al Nawawi 8/57)

A large number of views were reported about its exact night. Some said it is fixed in one particular night, while others said it moves from year to year. (al Majmu 6/449 to 6/450; Fath al Bari 4/263 to 4/266)

Among the reported views are these: that it may be anywhere in the whole year, anywhere in Ramadan, the 1st night, the middle and last 10, the last 10, the odd nights of the last 10, the even nights by counting what remains, the 17th, the 19th, the 17th or 21st or 23rd, the 21st, the 23rd, the 24th, the 23rd or 27th, the 27th, the last night, the 22nd or 23rd, the 21st, 23rd, 25th, 27th or last night, the 21st, 23rd or 25th, the 23rd or 25th, the 27th or 29th, and that it is in the odd nights of the last 10 or on the 17th or 19th. (Sahih al Bukhari nos. 2017 to 2022; Muslim nos. 762, 1167 to 1170; Abu Dawud nos. 1379 to 1387; Ahmad nos. 2584, 3635, 24520; al Majmu 6/449 to 6/450)

The view that it may be in any night of Ramadan was held by the Hanafiyyah, one view among the Shafi’iyyah, some Malikiyyah, and was preferred by al Subki. (Fath al Bari 4/263) Their main proof was the hadith of Ibn Umar, “It is in every Ramadan.” (Abu Dawud no. 1387) But that marfu wording is weak, and the stronger form is mawquf on Ibn Umar. (Sunan Abi Dawud 1/526; Sharh Ma’ani al Athar 3/83 to 3/84; al Ilal by al Daruqutni 12/378) It was therefore understood to mean that Laylat al Qadr occurs in every Ramadan and has not been lifted, not that it can be in any night of the month. (Sharh Ma’ani al Athar 3/84; Musannaf Abd al Razzaq no. 5586)

The strongest reported limit is that it is in the last 10 nights of Ramadan. This was the view of most of the Shafi’iyyah and Hanabilah, and also Malik, al Thawri, Ishaq, Abu Thawr, al Nawawi and Ibn Hajar. (al Hawi al Kabir 3/482; al Majmu 6/450; al Mughni 4/449; al Insaf 7/550; al Dhakhira 2/550; al Istidhkar 3/414; Fath al Bari 4/266) The clearest proof is the saying of the Prophet ﷺ, “Seek Laylat al Qadr in the last 10 nights of Ramadan”, and his continued i’tikaf in the last 10 after that became clear to him. (al Bukhari nos. 2020 to 2021; Muslim no. 1169; al Bukhari no. 813)

The nights most hoped for

Within the last 10, the odd nights are more stressed, because the Prophet ﷺ said, “Seek Laylat al Qadr in the odd nights of the last 10 nights of Ramadan.” (al Bukhari no. 2017) The last 7 are also strongly emphasised in a number of narrations. (al Bukhari no. 49; Ahmad no. 3635)

Among the specific nights, the 21st is supported by the hadith of Abu Sa’id, in which the Prophet ﷺ saw himself prostrating in mud and water, and that occurred on the morning of the 21st. (al Bukhari no. 2018; Muslim no. 1167)

The 23rd is supported by the hadith of Abdullah ibn Anis, who said that it rained on the night of 23 and that he used to say, “It is 23”, and also by reports about the night of al Juhani and a number of reports from Ibn Abbas, Aishah, Bilal and Muawiyah. (Muslim no. 1168; Abu Dawud no. 1380; Musannaf Abd al Razzaq nos. 7689 to 7690; Musannaf Ibn Abi Shaybah nos. 8757, 8760, 9630) The 24th is supported by the mawquf report of Ibn Abbas and some weak marfu reports from Bilal and others. (al Bukhari no. 2022; Ahmad no. 24520) The 27th is supported by the strong report of Ubayy ibn Ka’b, who swore that it is the 27th, and by reports from Umar, Hudhayfah, Muawiyah, Ibn Umar and Jabir ibn Samurah. (Muslim no. 762; Musannaf Ibn Abi Shaybah no. 9607; Abu Dawud no. 1386; Majma al Zawaid 3/176 to 3/177)

The night most strongly singled out in this material is the night of 23. Abdullah ibn Anis was directed to come down on the night of 23, and he kept to that for the rest of his life. (Abu Dawud no. 1380; Musannaf Abd al Razzaq nos. 7689 to 7690) Ibn Abd al Barr said that the night of al Juhani, the night of 23, was well known in Madinah. (al Tamhid 13/426) At the same time, the 21st and 27th also have strong proof, so the 23rd is presented as the strongest night of hope, not as a fixed night in every year. (Muslim no. 762; Muslim no. 1168; al Majmu 6/450; Fath al Bari 4/266)

Reconciling the different views

The stronger way of joining all the sound reports is that Laylat al Qadr moves between the nights of the last 10.

This was the view of Abu Qilabah, Malik, al Thawri, Ahmad, Ishaq, Abu Thawr, al Muzani, Ibn Khuzaymah, Ibn Abd al Barr, al Nawawi and Ibn Daqiq al Id. (Jami al Tirmidhi no. 792; Musannaf Abd al Razzaq no. 7699; Musannaf Ibn Abi Shaybah no. 9628; Sharh al Nawawi 8/57; al Istidhkar 3/412; Ihkam al Ahkam 2/40) Some restricted its movement to the odd nights, such as Ibn Taymiyyah and Ibn Hajar. (Majmu al Fatawa 25/285; Fath al Bari 4/266)

This way is preferred because it keeps all the authentic hadith in their place without dropping any of them. (al Majmu 6/450; Fath al Bari 9/474) The reports which name the 21st, 23rd and 27th are then understood as referring to different years, not as proving one fixed night in every year. (al Bukhari no. 2018; Muslim nos. 762, 1168) Ibn Rushd said that this is the soundest of the sayings because it uses all the hadiths together. (al Muqaddimat 1/267) Ibn Hajar said that the strongest view is that it is in an odd night from the last 10 and that it moves. (Fath al Bari 4/266)

The command to seek it in the odd nights does not cancel the even nights completely, because the odd may be counted by what has passed or by what remains. (al Bukhari no. 2022; Muslim no. 1167; Majmu al Fatawa 25/285) By this counting, the 22nd, 24th, 26th and 28th can be included from one angle. (Muslim no. 1167; Fath al Bari 4/260 to 4/266)

The wisdom in concealing its exact night is that people would strive in worship throughout the whole of the last 10 and not rely on one night only. For that reason the Prophet ﷺ said, after knowledge of its exact night was lifted, “Perhaps that is better for you.” (al Bukhari no. 49) Ibn Kathir said that if the exact night were fixed openly, many people would limit themselves to that one night and their striving would weaken. (Tafsir Ibn Kathir 8/451)

The signs of Laylat al Qadr

The strongest and most famous sign mentioned is that the sun rises on its morning without rays. This is firmly established from Ubayy ibn Ka’b. (Muslim no. 762) But the discussion here explains that its attribution as a direct saying of the Prophet ﷺ is not firm, because the raised wording has confusion in its chains, and the stronger form stops with Ubayy ibn Ka’b or Zur ibn Hubaysh. (Muslim no. 762; Musnad Ahmad no. 21194; al Athar by Abu Yusuf no. 827; Sharh Ilal al Tirmidhi 2/788)

Even if accepted, this sign appears only after the night has passed, so it does not help a person in advance. (Ikmal al Muallim 3/116) It was also explained by some as how the sun appears to the eye, not that the sun truly loses its rays. (Sharh al Nawawi 8/65 to 8/66) The idea that this is due to the angels covering the rays was mentioned by Qadi Iyad and Abu al Abbas al Qurtubi, but no revealed proof was given for that explanation. (Ikmal al Muallim 3/116; al Mufhim 2/391)

As for the descriptions that the night is bright, gentle, neither hot nor cold, with no cloud, no rain, no wind, no shooting star and no barking dogs, the reports for these signs are weak, broken, very weak, or mursal. (Sahih Ibn Khuzaymah no. 2190; al Mukhlisiyyat no. 1522; al Mujam al Kabir no. 139; Musnad Ahmad no. 23208; al Tabsirah 2/97)

Some of them are also contradicted by what is established in authentic reports, because Laylat al Qadr in one year came with rain and mud on the morning of the 21st. (al Bukhari no. 2018; Muslim no. 1167) Ibn Hajar pointed out that many Ramadans pass without any rain, though Laylat al Qadr is certainly in them. (Fath al Bari 4/267) Ibn Uthaymin also rejected the claim that dogs do not bark in it, saying that experience shows otherwise. (al Sharh al Mumti 6/497)

Because of this, the correct way is not to busy oneself with watching the sky, weather, dreams and sensory signs. The reliable path is to strive in worship throughout the last 10, especially the odd nights. (al Bukhari nos. 2017, 2020 to 2021, 2024; Muslim nos. 1169, 1174) No sound report shows that the Prophet ﷺ made sign tracking the basis for identifying it. Rather, he sought it by i’tikaf, night prayer and worship. (al Bukhari no. 2027; Muslim no. 1175)

Recommended acts on Laylat al Qadr

The greatest act is standing in prayer. The Prophet ﷺ said, “Whoever stands in prayer in Laylat al Qadr out of faith and seeking reward, his past sins will be forgiven.” (al Bukhari no. 1901; Muslim no. 759) Standing in it includes prayer, recitation, dhikr, seeking forgiveness and supplication. (Sharh al Nawawi 6/40; Umdat al Qari 10/274; al Tawdih li Sharh al Jami al Sahih 13/72) Its lowest level is to pray with the imam until he finishes, because that is written as standing a whole night. (Abu Dawud no. 1375; al Tirmidhi no. 806; Ibn Majah no. 1327) Its highest level is to bring the whole night to life, as shown in the practice of the Prophet ﷺ in the last 10. (al Bukhari no. 2024; Muslim no. 1174; Musnad Ahmad no. 25777; Sahih Ibn Khuzaymah no. 2216)

I’tikaf is also from the greatest acts in it, because the Prophet ﷺ used to make i’tikaf in the last 10 seeking Laylat al Qadr. (al Bukhari no. 2027; Muslim no. 1175)

Supplication is especially stressed in it. Aishah asked what should be said if Laylat al Qadr is known, and the Prophet ﷺ taught: “Allahumma innaka afuwwun tuhibb al afwa fa’fu anni.” “O Allah, indeed You are Pardoning. You love to pardon. So pardon me.” (al Tirmidhi no. 3513; Ahmad 6/171, 6/182, 6/208)

Reciting the Qur’an is strongly recommended, because Jibril used to meet the Prophet ﷺ every night in Ramadan and review the Qur’an with him. (al Bukhari no. 1902; Muslim no. 2308) The early imams used to give themselves greatly to Qur’an recitation in Ramadan for this reason. (Sharh Sahih al Bukhari by Ibn Battal 4/23; al Mubdi 3/558; Hilyat al Awliya 9/134)

Giving charity is recommended, because the Prophet ﷺ was the most generous of people in Ramadan, and the last 10 gather the virtue of Ramadan and the hope of Laylat al Qadr together. (al Bukhari no. 1902; Muslim no. 2308; al Mufhim 6/102; Lataif al Maarif p. 311)

Leaving permissible worldly pleasures for the sake of worship is also recommended in these nights. The meaning of “he tightened his waist wrapper” is that he withdrew from his wives and gave himself fully to worship. (al Bukhari no. 2024; Muslim no. 1174; Musannaf Ibn Abi Shaybah no. 8764; al Mujam al Awsat no. 5653)

Waking one’s family and encouraging them to pray is also from the Sunnah of these nights, because Aishah said that he woke his family, and some reports mention that he did not leave anyone from his family who was able to stand except that he made them stand. (al Bukhari no. 2024; Muslim no. 1174; Mukhtasar Qiyam al Layl p. 247)

The virtue of Laylat al Qadr is not limited to one act only. It covers all righteous deeds. Al Qarafi said that a deed in it is better than the deed of 1000 months, and that this applies likewise to all types of goodness, even being present for Maghrib and Isha. (al Qadr 3; al Dhakhirah 2/548) Even so, the best way to bring it to life is with prayer, because that is what the Prophet ﷺ did most in seeking it, and that is the deed for which forgiveness is promised directly. (al Bukhari no. 1901; Muslim no. 759; al Bukhari no. 2024; Muslim no. 1174)

Full Article

The content of this article has been taken from Sharḥ al-Ṣadr bi Dhikr Laylat al-Qadr Faḍāʾil wa ʿAlāmāt Laylat al-Qadr (Expansion of the Chest by Mentioning Laylat al Qadr and The Virtues and Signs of Laylat al Qadr) by Abū al Walīd al Dīn ibn al Ḥāfidh Zayn al ʿIrāqī (d. 806 AH) pg 1–55.

https://ia800108.us.archive.org/13/items/ftseftse/sszlk.pdf

Sharḥ al-Ṣadr bi Dhikr Laylat al-Qadr – al ʿIrāqī

Laylat al Qadr is one of the nights of the month of Ramadan. It is the night in which Allah began the revelation of the Qur’an to His Messenger ﷺ.

Laylat al Qadr was a festival for the descent of the Noble Qur’an. It is the night of the highest assembly, and the loftiest horizon. It is a night of peace, of continuous blessing, of abundant good, of immense reward, and of great praise.

The meaning of Laylat al Qadr is honour and ennoblement, or the setting and decreeing of affairs and their judgement. From the greatness of this night and its virtue, the gates of heaven are opened in it for the answering of supplication, the removal of hardship, the lifting of affliction, and the sending down of ease.

If you wish to draw near to knowing its worth, then it surpasses one thousand months in value and honour compared to the nights that the creation of Allah are familiar with. This is from the angle of number in one of its ways. It has been said that the expression from the Qur’an intends by it a long time, not a limited, counted number.

This blessed night was the first of goodness for the children of humankind altogether. With the descent of the Noble Qur’an, humankind came to see, ears from among them came to hear, and minds understood the speech of the Merciful Bestower.

This great night is a night of tremendous honour.

Abu Bakr al Waraq (d. 280 AH) said: Laylat al Qadr was named so because a Book of qadr (great worth) came down in it, upon the tongue of an angel of qadr, upon a Messenger of qadr, upon a nation of qadr.

Al Zamakhshari (d. 538 AH) said in his explanation of His saying:

ليلة القدر خير من ألف شهر

The Night of Decree is better than a thousand months. (al Qadr 3)

He said: The reason that its virtue rose to this limit is what is found in it of religious benefits, such as the detail of every wise matter and the clarification of the straight path. End quote.

My Muslim brother, the thousand months are eighty three years and four months.

Because of that, it was better than a thousand months, and this span, in most cases, is the lifespan of a human being in this universe. So it is better than a person’s whole life, better than his past life, his present life, and his life that is to come.

For this reason Qatada رحمه الله said: Allah chose selections from His creation. He chose messengers from the angels, and messengers from humankind. He chose from speech His remembrance.

He chose from the earth the masajid. He chose from the months Ramadan and the sacred months.

He chose from the days Friday. He chose from the nights Laylat al Qadr. So honour, O group of Muslims, what Allah has honoured.

My Muslim brother, Laylat al Qadr has a tremendous status. Allah described it as blessed, as possessing qadr, as the night in which the blessed Book was sent down, as better than a thousand months, as a night in which the angels and the Spirit descend, as peace, and as extending until the break of dawn.

All of that is part of what is understood from His saying:

إنا أنزلناه في ليلة القدر

Indeed, We sent it down in the Night of Decree. (al Qadr 1)

And from His saying, majestic is His affair:

إنا أنزلناه في ليلة مباركة إنا كنا منذرين ۝ فيها يفرق كل أمر حكيم

Indeed, We sent it down during a blessed night. Indeed, We have always been warning. In it every wise matter is made distinct. (al Dukhan 3 to 4)

The Virtue of Laylat al Qadr

A number of hadiths and reports have come concerning this great night.

From Abu Hurayrah رضي الله عنه from the Prophet ﷺ that he said:

Whoever fasts Ramadan out of faith and seeking reward will have his past sins forgiven, and whoever stands in prayer on Laylat al Qadr out of faith and seeking reward will have his past sins forgiven. (Reported by al Bukhari 3/59, Muslim 760, and Ahmad in his Musnad 2/241 and 2/347.)

Besides this, there are other prophetic hadith and sayings that are transmitted about the virtue of this night and its greatness with Allah, blessed and exalted.

Ibn Jarir reported from Sufyan al Thawri that he said: It reached me from Mujahid that regarding His saying,

ليلة القدر خير من ألف شهر

Laylat al Qadr is better than a thousand months,

he said: Its deeds, its fasting and its standing, are better than a thousand months.

Al Dahhak said: In that night Allah decrees nothing but safety, while in the rest of the nights He decrees both afflictions and safety. (Tafsir al Qurtubi page 7224.)

Mujahid رحمه الله said: It is a night of safety. Shaytan cannot do any evil in it, nor harm.

Al Farra رحمه الله said: In Laylat al Qadr Allah only decrees happiness and favours. In other nights He decrees afflictions and punishments.

Ikrimah رحمه الله said: The pilgrims to the House of Allah the Exalted are written in Laylat al Qadr, by their names and the names of their fathers. None of them is left out, and none is added to them.

Al Zuhri, Muhammad ibn Muslim (d. 124 AH) رحمه الله said: It was named Laylat al Qadr due to its greatness, its qadr and its honour, from their saying, “So and so has qadr,” meaning honour and rank.

It has also been said that it was named so because acts of obedience in it have great qadr, and immense reward.

The Muslim’s Action in Laylat al Qadr

The Muslim must know that this night is a great gain. If it slips away from him, perhaps it will come again in the coming year while he is no longer among the living but has joined the dead.

On that basis, it is fitting for the believer to increase in supplication in this night, in repentance and seeking forgiveness. He should increase in tasbih, tahmid and tahlil, and in sending prayers upon the Prophet ﷺ. He should try to give charity according to his ability, with what Allah has made easy for him. He should guard his limbs from sins. He should not let any prayer in congregation pass him by. He should energise himself to stand in tahajjud in this night.

However, the best thing for the Muslim to ask for in that night is pardon and wellbeing.

Aisha رضي الله عنها said:

O Messenger of Allah, if I know which night is Laylat al Qadr, what should I supplicate with in it?

The Messenger of Allah ﷺ said:

Say: اللهم إنك عفو تحب العفو فاعف عني

O Allah, You are Pardoning, You love pardon, so pardon me. (Reported by Ahmad in his Musnad 6/171, 6/182, 6/208, and al Tirmidhi 3743 in the Book of Supplications, and he said: hasan sahih, and al Hakim in his Mustadrak 1/530.)

It is a night of iman and ihsan, of firm resolve upon repentance, and of journeying on the path of Allah.

The Difference about the Name of Laylat al Qadr

The scholars differed about the reason it was named Laylat al Qadr.

The first saying: It was named so because Allah the Exalted decrees in it sustenance, life spans and all events of the universe, and this is then handed to the angels to carry out, just as He the Exalted said:

فيها يفرق كل أمر حكيم

In it every wise matter is made distinct. (al Dukhan 4)

This was reported from Ibn Abbas and Qatada and others, and al Nawawi attributed it to the scholars. Its meaning is that it becomes apparent to the angels, otherwise the decree of Allah the Exalted is eternal.

The second: That this is from the greatness of qadr, honour, status and rank, as you say, “So and so has qadr,” meaning honour and position. This was reported from al Zuhri (d. 124 AH).

The third: It was named so because it grants to the one who brings it to life a great qadr that he did not have before, and it increases him in honour with Allah the Exalted.

The fourth: Because actions in it have a tremendous qadr.

Allah the Exalted singled out this nation with this night.

The Reason this Nation was Given Laylat al Qadr

They differed about the reason for that. Malik reported in al Muwatta from one whose word is trusted from the people of knowledge that the Messenger of Allah ﷺ was shown the life spans of the people before him, or what Allah willed of that.

It was as if he regarded the lives of his nation as short, that they could not reach in deeds what others reached in long life spans. So Allah gave him Laylat al Qadr which is better than a thousand months.

Al Tirmidhi reported in his Jami from Yusuf ibn Saʿd that a man stood up to al Hasan ibn Ali after he had pledged allegiance to Muawiyah and said, “You have blackened the faces of the believers,” or, “O you who have blackened the faces of the believers.”

He said: “Do not harm me, may Allah have mercy on you. The Prophet ﷺ was shown Banu Umayyah on his pulpit and that displeased him. So there came down:

إنا أعطيناك الكوثر

Indeed, We have given you al Kawthar. (al Kawthar 1)

meaning a river in Paradise.

And there came down:

إنا أنزلناه في ليلة القدر ۝ وما أدراك ما ليلة القدر ۝ خير من ألف شهر

Indeed, We sent it down in the Night of Decree. And what will make you know what the Night of Decree is. Better than a thousand months. (al Qadr 1–3)

They will possess it after you, O Muhammad, Banu Umayyah.”

Al Qasim ibn al Fadl, one of the narrators of this hadith, said: “So we counted it, and found that it was a thousand months, not one day more and not one day less.”

I say: Yes, from the year of unity until the killing of Marwan al Jʿadi, the last of the kings of Banu Umayyah, is this amount, meaning the thousand months, which are eighty years, three years and a third of a year. Al Tirmidhi said: “This hadith is ghareeb.” (Al Tirmidhi 3408 in the Book of Tafsir, Surah Laylat al Qadr, and he said: a ghareeb hadith, we do not know it except from this route. Al Hakim reported it in his Mustadrak 3/170 and said: This chain is sahih, and al Dhahabi agreed with him. He said: It was also reported from Yusuf by Nuh ibn Qays, and I do not know that anyone criticised him. Al Qasim was declared reliable. It was reported from him by Abu Dawud and al Tabudhaki. I do not know where its defect is.)

Al Hafidh Ibn Kathir (d. 774 AH) said: “This hadith, in every case, is very munkar.”

Our Shaikh, the Imam, the Hafiz, the proof, Abu al Hajjaj al Mizzi (d. 742 AH) said: “It is a munkar hadith.”

I say: The statement of al Qasim ibn al Fadl al Hadani that he counted the period of Banu Umayyah and found it a thousand months with no increase is not correct.

For Muawiyah ibn Abi Sufyan رضي الله عنهما took hold of authority when al Hasan ibn Ali handed over the leadership to him in the year forty. The pledge of allegiance for Muawiyah became united, and that year was named the year of unity.

They continued in authority in succession in Sham and other places. Their rule did not leave them completely except during the state of Abdullah ibn al Zubayr in the two Harams and Ahwaz and some lands for about nine years.

But their hand did not cease from authority altogether, only from some lands, until the Abbasids took the caliphate from them in the year one hundred and thirty two. The total of their period is ninety two years. This is more than a thousand months, for a thousand months is eighty three years and four months.

It is as if al Qasim ibn al Fadl dropped from their period the days of Ibn al Zubayr. On this, what he said comes close to being correct in counting, and Allah knows best.

What shows the weakness of this hadith is that it was set out to censure Banu Umayyah. If that had been the intent, it would not have been in this form, because preferring Laylat al Qadr over their days does not show any censure of their days.

Laylat al Qadr is extremely noble, and the surah came to praise Laylat al Qadr. So how would it be praised by preferring it over the days of Banu Umayyah, whose days are blameworthy according to this hadith.

This would be like the one who said:

If it is said that the sword cuts more than the stick, do you not see that the sword is less in qadr

And another said:

If you prefer a person of excellence over one who is lacking, that praise is itself a form of deficiency

Then what is understood from the verse is that the thousand months mentioned in the verse are the days of Banu Umayyah, and the surah is Makkiyyah.

So how can the thousand months, the rule of Banu Umayyah, be intended, when the wording of the verse does not indicate it, neither by its wording nor its meaning. The pulpit was only made in Madinah after some time from the Hijrah. All this shows the weakness and strangeness of the hadith, and Allah knows best. End of the words of al Hafiz Ibn Kathir 4/530.

The Descent of the Angels and the Spirit

His saying: “The angels and the Spirit descend,” some said: It is Jibril عليه السلام. Others said: They are a type of angel, and on both sayings it is the mentioning of the specific after the general.

Others said: They are a type from the creation of the heaven, guardians over the angels, just as the angels are guardians over the children of Adam, and they are on a form like the children of Adam, yet the angels do not see them.

His saying: “by the permission of their Lord for every matter” until the end of it. Whoever said that sustenance is decreed in this night made the descent of the angels because of that, and made “from every matter” as a clarification that the angels descend due to every matter.

He made “Peace it is” the beginning of a new statement, meaning, it is peace until the rise of the dawn of its day.

Whoever did not say that sustenance is decreed in this night made His saying “from every matter” attached to His saying “Peace,” meaning that it is peace, that is, safety from every matter.

Mujahid (d. 104 AH) said: No disease afflicts anyone in it. (Mujahid ibn Jabr, Abu al Hajjaj al Makki, trustworthy, an Imam in tafsir and knowledge, from the third generation, all six authors of the authentic collections reported from him. He died in the year 101 or 102 AH, and it is said otherwise. See: Tadhkirat al Huffaz 1/92, Tahdhib 10/42, Hilyah 3/279, Shadharat 1/125, Sifat al Safwah 2/117, Tabaqat Ibn Saʿd 5/343, al Ibar 1/125, al Taqrib 2/229.) (15 Amir ibn Shurahbil al Shaʿbi, Abu Amr, trustworthy and well known, from the third generation, his hadith is in the six books. He died after one hundred. See: al Taqrib 1/387, Tarikh Baghdad 12/219, Tadhkirah 1/79, Tahdhib 5/65, Hilyah 4/310, Shadharat 1/126, al Ibar 1/127.)

Al Shaʿbi (d. after 100 AH) and Mansur said: It is peace in the sense of greeting, meaning that greetings are given in it by the angels to the believers.

These verses make clear her honour and mention her name.

It has been authentically reported from the Prophet ﷺ that he said:

Whoever stands Laylat al Qadr out of faith and seeking reward will have his past sins forgiven.

Al Nasa’i, in al Sunan al Kubra, has the wording, “and what comes later,” and likewise in the Musnad of Ahmad and in the Muʿjam of al Tabarani from the hadith of Ubadah: “and what comes later.” This is a tremendous virtue urging the seeking of it. (Reported by al Bukhari 3/59 in the Book of Fasting, the chapter on the virtue of Laylat al Qadr, and by Muslim 760 in the Prayer of Travellers, the chapter on urging standing in Ramadan, without the addition “and what comes later”. As for this addition, Ahmad reported it in his Musnad 2/241, 2/347, 2/408, 2/423, 2/473, and al Haythami mentioned it in Majmaʿ al Zawaid 3/175, and said: Ahmad and al Tabarani reported it in al Kabir. In it is Abdullah ibn Muhammad ibn Aqil, about whom there is discussion, though he was declared reliable. I say: Abdullah ibn Muhammad mentioned here is ibn Abi Talib al Hashimi, truthful, though in his hadith there is softness, and it is said that he changed in his old age. Abu Dawud, al Tirmidhi, Ibn Majah and al Bukhari in al Adab al Mufrad reported from him, as in al Taqrib 1/447.)

This is a tremendous virtue urging the seeking of it.

Laylat al Qadr Remains until the End of Time

Those whose sayings are considered among the scholars are agreed on its remaining, and that it has not been lifted. Rather, it remains until the end of time.

Qadi Iyad (d. 544 AH) رحمه الله said: Some people doubted and said that it had been lifted, due to his ﷺ saying when two men argued, “So it was lifted.” This is a mistake from these doubters, because the end of the hadith refutes them. He ﷺ said: “So it was lifted, and perhaps that is better for you, so seek it in the seventh, the ninth, or the fifth.”

It appears like this at the beginning of Sahih al Bukhari. In it there is clear statement that what was lifted was the explanation of the knowledge of which night it is. If what was intended had been the lifting of its existence, he would not have ordered that it be sought.

I say: Ibn Atiyya (d. 541 AH) reported this from Abu Hanifa (d. 150 AH) and a group, meaning the saying that it was lifted, and he said: This is a rejected saying. What was lifted was the specifying of it.

The Difference of Opinions about Identifying Laylat al Qadr

The scholars differed about its place.

A group of scholars went to the view that it remains fixed as one particular night. They then differed, over twenty sayings, about specifying that night.

One saying: That it is in the whole year. This is the well known view from Abu Hanifa رضي الله عنه, and the saying of Abdullah ibn Masud رضي الله عنه supports it, “Whoever stands the whole year will catch it.”

However, in Sahih Muslim from Zur ibn Hubaysh (d. around 82 AH) that he said: I asked Ubayy ibn Kaʿb and said: Your companion Ibn Masud says, “Whoever stands the whole year will catch Laylat al Qadr.”

He رحمه الله said: “He only wanted that the people would not become lazy. As for him, he knows that it is in Ramadan, and that it is in the last ten, and that it is the night of twenty seven.”

With this, Ubayy understood from the words of Abdullah that he did not intend that it moves through the whole year, but that he wanted that people should not slacken.

Ahmad reported in his Musnad from Abu Aqrab who said: I went one morning to Ibn Masud in Ramadan, and found him sitting on top of a house. We heard his voice, and he was saying: “Allah has spoken the truth, and His Messenger has conveyed.”

We said: We heard you saying, “Allah has spoken the truth and His Messenger has conveyed.”

He said: The Messenger of Allah ﷺ said: “Laylat al Qadr is in the last seven nights. On the morning after it, the sun rises clear, without rays.” So I looked and found it as the Messenger of Allah ﷺ had said. (Al Haythami said in Majmaʿ al Zawaid 3/174: Ahmad and Abu Yaʿla reported it. I did not find a biography for Abu Aqrab. The rest of its narrators are trustworthy. He said: Perhaps, and Allah knows best, he is Abu Aqrab al Kinani, a companion, mentioned by al Hafiz in al Taqrib 2/452.)

Al Bazzar reported it in his Musnad with similar wording.

In al Muʿjam al Kabir of al Tabarani from Ibn Masud رضي الله عنه that he said: The Messenger of Allah ﷺ was asked about Laylat al Qadr. He said: “Which of you remembers Laylat al Qadr when the reddish colours appear in the sky?”

Abdullah said: “I am, may my father and mother be sacrificed for you, O Messenger of Allah. It is when the dawn appeared, and that was in the night of twenty seven.” (In Majmaʿ al Zawaid 3/175 it is said: Ahmad, Abu Yaʿla and al Tabarani in al Kabir reported it. Abu Ubaydah did not hear from his father.)

The hadith is in a number of books, but I did not see the clear mention of the night of twenty seven except in al Muʿjam al Kabir of al Tabarani, so I limited myself to attributing it to him.

The second saying: That it is in the whole month of Ramadan. This is the saying of Ibn Umar رضي الله عنهما and a group from the companions.

In the Sunan of Abu Dawud from Ibn Umar that he said: The Messenger of Allah ﷺ was asked about Laylat al Qadr while I was listening. He said: “It is in every Ramadan.” (Reported by Abu Dawud 1387 in the Book of Prayer: chapter on the one who said it is in every Ramadan. He said: Sufyan and Shuʿbah reported it from Abu Ishaq as a mawquf report from Ibn Umar, and did not raise it to the Prophet. The narrators of the hadith are trustworthy, except that Abu Ishaq, the Sabiʿi, was accused of having his memory confused in his old age. Shaikh al Albani said: It is weak. Takhrij al Mishkat 2093, al Jamiʿ al Daʿif 6115.)

The hadith can be interpreted to mean that it repeats and is found every year in Ramadan, because it occurred once in time and will not occur again in the universe. So this is no proof for the one who says that it moves through all the nights of Ramadan.

This is the saying of Abu Hanifa, Ibn al Mundhir and al Mahami, and al Subki preferred it in his Sharh al Minhaj, and Ibn al Hajib attributed it as one of the narrations. (What is between the two marks is not in the copy we relied on, but Shaikh Shuʿayb attributed it to al Iraqi in Sharh al Sunnah 6/382. Perhaps he had a different edition, so this required a note.)

The third saying: That it is the first night of Ramadan. This was said by Abu Rizzin al ʿUqayli رضي الله عنه. (This saying was attributed to Abu Rizzin by Ibn Kathir 4/532 and al Qurtubi page 7225.)

The fourth: That it is in the middle ten nights and the last ten nights. This is refuted by what is in the authentic report from Abu Saʿid, from the saying of Jibril عليه السلام to the Prophet ﷺ when he made iʿtikaf in the middle ten, “The one you seek is ahead of you.” (Sahih Al Bukhari 813; In Muslim, in the Book of Fasting, the chapter on the virtue of Laylat al Qadr and urging its seeking, 8/61 with the explanation of al Nawawi: “I made iʿtikaf in the first ten days seeking this night, then I made iʿtikaf in the middle ten, then I was approached and it was said to me that it is in the last ten.”)

The fifth: That it is specifically in the last ten nights. This is indicated by his ﷺ saying: “Seek it in the last ten nights.” (Al Bukhari 3/60 and 3/61, Muslim 1167, Ahmad in his Musnad 1/279 and 1/259, al Tirmidhi 789, Abu Dawud 1382.)

And by his saying: “I made iʿtikaf in the first ten, seeking this night, then I sought the middle ten, then I was approached and it was said to me that it is in the last ten.”

The sixth: That it is restricted to the odd nights of the last ten, due to his ﷺ saying: “Seek it in the last ten nights, in the odd nights.”

In the Musnad of Ahmad and al Muʿjam al Kabir of al Tabarani from Ubadah ibn al Samit رضي الله عنه that he asked the Messenger of Allah ﷺ about Laylat al Qadr.

The Messenger of Allah ﷺ said: “It is in Ramadan, so seek it in the last ten. It is in an odd night, in the twenty first, or the twenty third, or the twenty fifth, or the twenty seventh, or the twenty ninth, or in the last night. Whoever stands it, seeking it out of faith and seeking reward, and then it is granted to him, will have his past sins and what comes later forgiven.” (Reported by Ahmad 5/318, and al Haythami mentioned it in Majmaʿ al Zawaid 3/175 and said: Ahmad and al Tabarani in al Kabir reported it, and in its chain is Abdullah ibn Muhammad ibn Aqil, about whom there is discussion, though he was declared reliable. Shaikh al Albani weakened it from the route of al Tabarani. See al Jamiʿ al Daʿif 1251.)

In this hadith there are two good benefits.

The first: His saying, “and what comes later,” and attention has already been drawn to it.

The second: That the reward is only attached to standing it with the intention of seeking it, not to any standing in general. In it there is an issue, due to his saying, “or in the last night,” because he said first, “It is in an odd night,” and the last night is not odd if the month is complete. If it is short, then it is the night of twenty nine, so there is no need to single it out after what has passed, because singling it out would require distinction.

It is answered that His saying, “or in the last night,” is joined to His saying, “It is in an odd night,” not to His saying, “or the twenty ninth,” so it is not a clarification of the odd, but joined to it.

Al Bukhari reported from Aisha رضي الله عنها that she said, from the Prophet ﷺ: “Seek Laylat al Qadr in the odd nights of the last ten nights of Ramadan.” (Sahih Al Bukahri 2017)

For that reason al Hafiz, in al Fath, said: The strongest of the sayings is that it is in the odd nights of the last ten. The hadith of Aisha and others indicate this, and this is the saying of Abu Thawr, al Muzani, Ibn Khuzaymah and a group.

The seventh: That it is restricted to the even nights, due to the saying of Abu Saʿid al Khudri رضي الله عنه, when he was asked: “What is the ninth, the seventh and the fifth?” He said: “When twenty one have passed, the one that follows it is twenty two, and that is the ninth. When twenty three have passed, the one that follows it is the seventh. When twenty five have passed, the one that follows it is the fifth.” (Sunan Abi Dawud 1383)

Proof for those who say it is the night of 17

The eighth saying is that it is the night of 17. This is narrated from Zayd ibn Arqam and from Ibn Masud also. In al Muʿjam of al Tabarani it is reported from Zayd ibn Arqam that he said:

“I do not doubt and I do not waver that it is the night of 17, the night when the Qur’an was sent down, and the day when the two groups met.” (Al Haythami said in Majmaʿ al Zawaid 3/178: Al Tabarani reported it in al Kabir. Hawt said: Al Bukhari said, “His hadith is munkar.” Al Bukhari brought this report in al Duafa al Saghir 94 and said, “This is munkar and no one follows him in it.”)

And from Zayd ibn Thabit it is reported that he used to bring the night of 17 to life. It was said to him, “You bring the night of 17 to life?” He said: “On it the Qur’an was sent down, and in its morning there was a separation between truth and falsehood.” He would enter that morning with a cheerful face. I say: It was also narrated from al Hasan al Basri (d. 110 AH). (In Majmaʿ al Zawaid 3/177 it is said: Al Tabarani reported it in al Kabir, and in its chain is Abu Bilal al Ashʿari, and he is weak.)

The saying that it is the night of 19

The ninth saying is that it is the night of 19. This is transmitted from Ali ibn Abi Talib and from Ibn Masud also.

The saying that it is sought on the 17th, 21st or 23rd night

The tenth saying is that it is to be sought on the night of 17, with the s brought forward in the 17th or on the night of 21, or the night of 23. This is transmitted from Ali ibn Abi Talib and from Ibn Masud also. What is in the Sunan of Abu Dawud bears witness to this, from Ibn Masud رضي الله عنه that he said:

“The Messenger of Allah ﷺ said to us about Laylat al Qadr: ‘Seek it on the night of 17 of Ramadan, the night of 21, and the night of 23,’ then he was silent.” (Reported by Abu Dawud 1384 from Ibn Masud as a marfuʿ report, and by al Bayhaqi in al Sunan 4/310.) Allah knows best.

The saying that it is the night of 21

The eleventh saying is that it is the night of 21. What proves this is the hadith of Abu Saʿid, which is established in the Sahih, in which he said: “I saw it was on an odd night and that I would prostrate in its morning in mud and water.”

He then entered the morning from the night of 21, and he had stood until dawn. The sky rained, and the roof of the masjid dripped. I saw the mud and water, and when he came out, after he finished his prayer, his forehead and nose had mud and water on them. It was the night of 21 from the last ten. (Al Bukhari 2018 with the explanation of al Nawawi, and Muslim 1167.)

The saying that it is the night of 23

The twelfth saying is that it is the night of 23. This is the saying of many of the companions and others. What proves it is what is in Sahih Muslim from Abdullah ibn Anis that the Messenger of Allah ﷺ said:

“I was shown Laylat al Qadr, then I was made to forget it, and I saw that in its morning I would prostrate in water and mud.”

He said: “So we were rained on in the night of 23, and the Messenger of Allah ﷺ led us in prayer. Then he left, and the trace of water and mud was on his forehead and nose.”

And in Sahih Muslim also from Abu Hurayrah رضي الله عنه: “We mentioned Laylat al Qadr in the presence of the Messenger of Allah ﷺ, so he said: ‘Which of you remembers when the moon rose, and it was like half a large plate?’” (Reported by Muslim 1170)

Qadi Iyad (d. 544 AH) رحمه الله said: In it there is a hint that it is only in the latter part of the month, because the moon is not like that when it rises except at the end of the month. Allah knows best.

Proof for those who say it is the night of 23

In the Musnad of Ahmad there is from a man among the companions of the Prophet ﷺ that he said: “I looked at the moon on the morning of Laylat al Qadr, and I saw it as if it was half a large dish.” He said: Abu Ishaq al Sabiʿi said: “The moon is only like that on the morning of 23.” (Reported by Ahmad in his Musnad 5/369, and by al Haythami in Majmaʿ al Zawaid 3/174. He said: Abdullah ibn Ahmad reported it in his additions, and so did Abu Yaʿla. In its chain is Khudayj ibn Muʿawiyah. Ahmad and others declared him reliable, and there is some discussion about him.)

Abdullah ibn Ahmad reported it in his additions from Ali رضي الله عنه that he said:

“The Prophet ﷺ came out on a night when the moon had risen, and it was like half a large dish. He said: ‘Tonight is Laylat al Qadr.’”

Abu Yaʿla al Musili reported it likewise in his Musnad as a marfuʿ report, and in it the companion is Ali رضي الله عنه. (Al Haythami mentioned it in Majmaʿ al Zawaid 3/174 and said: Abu Yaʿla reported it.)

And in the Sunan of Abu Dawud from Abdullah ibn Anis that he said: “I said: O Messenger of Allah, I have a desert in which I live, and I pray there, by the praise of Allah. So command me with a night I come down to this masjid.” He said: “Come down on the night of 23.” (Reported by Abu Dawud 1380 in the Book of Prayer, chapter on Laylat al Qadr. In its chain is Muhammad ibn Ishaq, and he practised tadlis and has transmitted this with ʿan. It was reported by al Bayhaqi in al Sunan 4/310, and by al Baghawi in Sharh al Sunnah 6/385.)

Al Tabarani reported the like of it in his Muʿjam al Kabir from Abdullah ibn Jahsh, from his father, as a marfuʿ report. (Reported by al Tabarani in al Kabir 2/324, and al Haythami mentioned it in Majmaʿ al Zawaid 3/178. He said: In its chain is Ibn Ishaq who is reliable, but he practised tadlis.)

And in the Musnad of Ahmad from Ibn Abbas رضي الله عنهما that he said:

“I was approached while I was asleep in Ramadan, and it was said to me: ‘Tonight is Laylat al Qadr.’ So I got up while I was drowsy and clung to one of the ropes of the tent of the Prophet ﷺ, and I came to the Messenger of Allah ﷺ while he was praying. I looked in that night, and it was the night of 23.” (Al Haythami mentioned it in Majmaʿ al Zawaid 3/176 and said: Ahmad and al Tabarani reported it in al Kabir, and the narrators of Ahmad are the narrators of the Sahih.)

The saying that it is the night of 24

The thirteenth saying is that it is the night of 24. This is narrated from Bilal, Ibn Abbas, al Hasan and Qatada (d. 117 AH).

In Sahih al Bukhari from Ibn Abbas, as a mawquf report from him, that he said: “Seek Laylat al Qadr on the night of 24.” (Al Bukhari 3/61, mawquf from Ibn Abbas)

He mentioned it after his next hadith: “And it is in the last ten, in the ninth that has passed or the seventh that remains.” Its outward meaning is that it is an explanation of that hadith, so it becomes a main evidence.

And in the Musnad of Ahmad from Bilal that the Messenger of Allah ﷺ said: “Laylat al Qadr is the night of 24.” (Ahmad reported it in his Musnad 6/12, and its chain is weak. In it is Ibn Diʿlah.)

The saying that it is the night of 23 or 27

The fourteenth saying is that it is in the night of 23 or 27. This is transmitted from Ibn Abbas رضي الله عنهما.

What proves this is what is in Sahih al Bukhari from Ibn Abbas that he said:

“The Messenger of Allah ﷺ said: ‘It is in the last ten, in the ninth that has passed, or the seventh that remains,’ meaning Laylat al Qadr.” (Al Bukhari 3/61 in the Book of Fasting, chapter on seeking Laylat al Qadr in the odd nights of the last ten.)

And what is in the Musnad of al Bazzar, with a good chain, from Abdullah ibn Masud رضي الله عنه that he said:

“The Prophet ﷺ was asked about Laylat al Qadr, and he said: ‘I used to know it, then it slipped from me, so seek it in the seventh that remains or the third that remains.’” (Al Haythami mentioned it in Majmaʿ al Zawaid 3/176 and said: Al Bazzar reported it, and its narrators are reliable.)

The saying that it is the night of 27

The fifteenth saying is that it is the night of 27. Many of the companions and others held this. Ubayy ibn Kaʿb رضي الله عنه used to swear, without making an exception, that it is the night of 27, as is established in the Sahih.

It was said to him: “With what do you say that, O Abu al Mundhir?” He said: “With the sign, or the proof, that the Messenger of Allah ﷺ told us, that the sun rises on that day having no rays.” (Reported by Muslim 762 in the Book of Fasting, chapter on the virtue of Laylat al Qadr and urging its seeking.)

And in the Sunan of Abu Dawud from Muʿawiyah رضي الله عنه, from the Prophet ﷺ regarding Laylat al Qadr, that he said: “It is the night of 27.” (Reported by Abu Dawud 1386 in the Book of Prayer, chapter on the one who said it is the night of 27, and by Ibn Hibban 5/273, and its chain is sahih.)

And in the Musnad of Ahmad, with a chain upon the conditions of the two shaykhs, from Ibn Umar رضي الله عنهما that he said:

“The Messenger of Allah ﷺ said: ‘Whoever is seeking it should seek it on the night of 27,’ and he said: ‘Seek it on the night of 27, meaning Laylat al Qadr.’” (Al Haythami mentioned it in Majmaʿ al Zawaid 3/176 and said: Ahmad reported it, and its narrators are the narrators of the Sahih.)

Al Tabarani reported it in his Muʿjam al Kabir also.

And in al Muʿjam al Awsat of al Tabarani, with a chain there is no harm in, from Jabir ibn Samurah رضي الله عنه that he said:

“The Messenger of Allah ﷺ said: ‘Seek Laylat al Qadr on the night of 27.’” (Al Haythami mentioned it in Majmaʿ al Zawaid 3/177 and said: Al Tabarani reported it in al Awsat from Abu Bakr ibn Abi Shaybah by way of his own handwriting, from his father, and its narrators are reliable.)

Ibn Abbas رضي الله عنهما used proof for this by saying that the human being was created from seven, and his sustenance was placed in seven. Umar ibn al Khattab رضي الله عنه found this good.

Some used proof for it by saying that Allah, exalted is He, repeated the name of Laylat al Qadr in the surah, which has already been mentioned, three times, and the phrase “Laylat al Qadr” consists of nine letters. The result of multiplying three by nine is twenty seven. So repeating it three times, and not more than that, is a hint to this.

They also used as proof the fact that the number of words in the surah, up to His saying “hiya”, is twenty seven words, and in that there is also a hint to it. (Al Hafiz Ibn Kathir mentioned this in his Tafsir 4/533, saying: Al Hafiz Abu al Qasim al Tabarani said: Ishaq ibn Ibrahim reported to us, saying: Abd al Razzaq reported to us, saying: Maʿmar reported to us, from Qatada and Asim, that they both heard Ikrimah say: Ibn Abbas said this. Then al Hafiz said: This chain is good and strong, and the text is very strange. Allah knows best.)

Abu Muhammad ibn Atiyya (d. 541 AH) mentioned in his Tafsir something similar to this in what some of them said about the number of the angels of the Fire, about whom Allah said:

عَلَيْهَا تِسْعَةَ عَشَرَ

“Over it are nineteen.” (al Muddaththir 30)

That their number is like the number of the letters of “Bismillah al Rahman al Rahim”, for each letter there is an angel, and that they say in all their actions “Bismillah al Rahman al Rahim”; in it is their strength and their seeking of aid. (See Tafsir al Qurtubi page 7226.)

He also mentioned something similar in what some of them said about the number of the angels who hastened to write the words of the one who said:

“Rabbana laka al hamd hamdan kathiran tayyiban mubarakan fihi.”

He said: “It is some thirty and a few letters. For that reason the Prophet ﷺ said: ‘I saw some thirty and a few angels hastening to it, which of them would write it first.’” (Al Bukhari 1/202, and al Nasa’i 20/196.)

Ibn Atiyyah said: These are from the nice points of tafsir, not from its firm foundations.

The saying that it is the last night of the month

The sixteenth saying is that it is the last night of the month.

In the Sunan of Abu Dawud from Abdullah ibn Anis رضي الله عنه that he said:

“I was in a gathering of Banu Salamah, and I was the youngest of them. They said: ‘Who will ask the Messenger of Allah ﷺ for us about Laylat al Qadr?’ That was on the morning of the 21st of Ramadan. So I went out and caught up with the Messenger of Allah ﷺ at the Maghrib prayer, and I stood at the door of his house. He passed by me and said, ‘Enter.’ So I entered, and he was brought his dinner. I was almost holding back my hand from it because of how little it was. When he finished, he said, ‘Give me my sandals.’ He stood up and I stood with him. When we went out, he said, ‘You had a need, had you not?’ I said, ‘Yes. A group from Banu Salamah sent me to you, asking you about Laylat al Qadr.’ He said, ‘What night is this?’ I said, ‘The 22nd.’ He said, ‘It is tonight.’ Then he returned and said, ‘Or the next,’ meaning the night of 23.” (Reported by Abu Dawud 1379 in the Book of Prayer, chapter on Laylat al Qadr.)

And in the Jamiʿ of al Tirmidhi from Abu Bakrah رضي الله عنه that he said:

“I have not sought it in any night except in the last ten, because of something I heard from the Messenger of Allah ﷺ, for I heard him say: ‘Seek it when nine remain, or seven remain, or five remain, or three remain, or the last night.’” (Reported by al Tirmidhi 791 in the Book of Fasting, chapter on what has come concerning Laylat al Qadr, and he said: This hadith is hasan sahih.)

Meaning of the hadith:

His saying, “Seek it,” meaning Laylat al Qadr, “in nine,” meaning in nine nights, “that remain,” with the ya and qaf open, meaning the night of 29, “or in seven that remain,” meaning the night of 27, “or in five that remain,” meaning the night of 25, “or three,” meaning that remain, meaning the night of 23, “or the last night” of Ramadan. This is quoted from Tuhfat al Ahwadhi of al Mubarakfuri (d. 1353 AH) 3/507.

Al Tirmidhi said: It is hasan sahih.

And in Sahih al Bukhari from Ubadah ibn al Samit رضي الله عنه that he said:

“The Messenger of Allah ﷺ came out to inform us of Laylat al Qadr, and two men from the Muslims argued. The Prophet ﷺ said: ‘I came out to inform you of Laylat al Qadr, and so and so and so and so argued, and it was lifted, and perhaps that is better for you. So seek it in the ninth, the seventh and the fifth.’” (Reported by al Bukhari 1/19 in the Book of Faith, chapter on the fear of the believer that his deeds may be nullified, and Muslim 1167 in the Book of Fasting, chapter on the virtue of Laylat al Qadr and urging its seeking, and by al Darimi in his Sunan 2/28, and by al Bayhaqi in al Sunan 4/311, and by al Baghawi in Sharh al Sunnah 6/380.)

And in the Sunan of Abu Dawud from Ibn Abbas رضي الله عنهما that the Prophet ﷺ said:

“Seek Laylat al Qadr in the last ten of Ramadan, in the ninth that remains, in the seventh that remains, in the fifth that remains.” (Reported by Abu Dawud 1381 in the Book of Prayer, chapter on Laylat al Qadr, and by Ahmad 1/230 and 1/365, and by al Bukhari 2/61 in the Book of Fasting, chapter on seeking Laylat al Qadr in the odd nights of the last ten.)

And in the Musnad of Ahmad from Muʿadh ibn Jabal رضي الله عنه that the Messenger of Allah ﷺ was asked about Laylat al Qadr, and he said:

“It is in the last ten nights. Stand in the third or the fifth.” (Reported by Ahmad 1/281.)

And in the Musnad of Ahmad also, with a good chain, from Abu Hurayrah رضي الله عنه that the Messenger of Allah ﷺ said about Laylat al Qadr:

“It is the night of the 27th or the 29th. On that night the angels on the earth are more than the number of the stars.” (Reported by Ahmad 2/519, and al Haythami mentioned it in Majmaʿ al Zawaid 3/176 and said: Ahmad, al Bazzar and al Tabarani in al Awsat reported it, and its narrators are reliable.)

And in al Muʿjam al Awsat of al Tabarani from Abu Hurayrah رضي الله عنه that the Prophet ﷺ said:

“Seek Laylat al Qadr on the 17th or the 19th or the 21st or the 23rd or the 25th or the 27th or the 29th.” (Al Haythami mentioned it in Majmaʿ al Zawaid 3/176 and said: Al Tabarani reported it in al Awsat. In its chain is Abu al Muhazzim, and he is weak. I say: Rather he is very weak. This Abu al Muhazzim is Yazid ibn Sufyan, from Basra. He narrates from Abu Hurayrah. Shuʿbah narrated from him, then left him. Ibn Maʿin declared him weak, and al Nasa’i and al Hafiz said: He is abandoned. Ibn Adi said: What he narrates is not preserved. He is from the third generation. Abu Dawud and al Tirmidhi reported from him in their Sunans. See his biography in al Duafa al Saghir of al Bukhari 121, al Duafa al Kabir of al Aqili 1996, al Majruhin of Ibn Hibban 3/99, al Kamil of Ibn Adi 7/2721, al Duafa of al Darakutni 591, al Duafa of al Nasa’i 648, al Mizan of al Dhahabi 4/426, and al Tahdhib of Ibn Hajar 12/250, and al Taqrib 2/478.)

These hadith contain sayings about Laylat al Qadr that I have not seen any of the scholars explicitly hold as a position.

The sum of the sayings about Laylat al Qadr

If we count them, there would be twenty two sayings in this issue. Sixteen have already been mentioned.

The seventeenth: That it is the night of 22 or the night of 23.

The eighteenth: The night of 21, 23, 25, 27, or the last night.

The nineteenth: The night of 21, 23 or 25. Its proof is the hadith of Ubadah mentioned above, because the apparent meaning of “the ninth that remains” is that it comes before “the seventh”, which is “the fifth”.

The twentieth: The night of 23 or 25. Its proof is the hadith of Muʿadh mentioned above, because the apparent meaning of “stand in the third” is that it comes before “the fifth”.

The twenty first: The night of the 27th or the 29th.

The twenty second: That it is in the odd nights of the last ten, or the night of 17 or 19.

All of this branches out from the saying that it is fixed in one particular night, as is the madhhab of al Shafiʿi (d. 204 AH).

The correct view in his madhhab is that it is restricted to the last ten and that it is most hoped for in the odd nights, and more hoped for in the even nights of them, and most hoped for in the nights of 21 and 23. This also is good as a saying in the issue, and with it the sayings become twenty three.

The earlier saying of those who held that it has been lifted was mentioned, and with it the sayings become twenty four. (This large number of sayings about fixing its time to a precise night makes clear the wisdom in concealing it and veiling it from creation, so that those who seek good will strive in attaining it. It has been reported from Malik رحمه الله that Laylat al Qadr is sought in all the nights of the last ten in the same way, and one night is not favoured over another, and for this reason it is recommended for the servant to increase supplication at all times, and in the great month of Ramadan even more, and in the last ten nights to work harder in supplication, and then to reach the greatest limit in supplication in the last odd nights of Ramadan. In this way he is able to attain the good of Laylat al Qadr, which is better than a thousand months.)

Does Laylat al Qadr move from night to night

A group of scholars held that it moves, so that in one year it is in one night and in another year in another night, and so on. This is the saying of Malik (d. 179 AH), Sufyan al Thawri (d. 161 AH), Ahmad ibn Hanbal (d. 241 AH), Ishaq ibn Rahuyah (d. 238 AH), Abu Thawr (d. 240 AH) and others. Ibn Abd al Barr (d. 463 AH), in al Istidhkar, attributed it to al Shafiʿi, and we do not know it from him, but al Muzani (d. 264 AH) and Ibn Khuzaymah (d. 311 AH) from his companions held it, and it is the chosen view of al Nawawi (d. 676 AH) and others.

This is for reconciling the hadith that have come in this, because they differ in a way that cannot be harmonised except by what we have mentioned. With this, the sayings in the issue become twenty five.

Ibn Hazm (d. 456 AH) held that it is restricted to the odd nights of the last ten. However, the first of the odd nights is the night of 20 if the month is incomplete, and the night of 21 if the month is complete.

So it is suspended between the night of 21 and what comes after it from the odd nights if the month is complete, and between the night of 20 and what comes after it from the even nights if the month is incomplete. This is a twenty sixth saying.

Know that Laylat al Qadr exists, and Allah shows it to whom He wills from the children of Adam in such a way that he is certain of it. Reports from the righteous seeing it are many. No attention is paid to the saying of those who grew up upon mistakes who say that it is a small thing that cannot truly be seen. That is a serious error, as al Nawawi رحمه الله said. (See the words of al Nawawi about seeing Laylat al Qadr in his Sharh of Muslim 8/69.)

Some of the scholars said: Allah concealed this night from His servants so that they would not only speak about its virtue and then fall short in other nights. He wanted from them constant earnestness in action, for that is what they were created for, as Allah the Exalted said:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

“And I did not create the jinn and humankind except that they worship Me.” (al Dhariyat 56)

With this, the sayings in the issue become twenty seven.

(Al Qurtubi said: It was said that He hid it in all of Ramadan so that they would strive in action and worship in all the nights of Ramadan, hoping to catch it, just as He hid the middle prayer among the prayers, and His greatest name among His beautiful names, and the hour of response among the hours of Friday and the hours of the night, and His anger among the acts of disobedience, and His pleasure among the acts of obedience, and the establishment of the Hour among the times, and the righteous servant among the servants, as a mercy from Him and wisdom. End quote from Tafsir al Qurtubi page 7227. See also the words of Ibn Kathir 4/534.)

Abu Dharr رضي الله عنه asks about Laylat al Qadr

What proves this saying is what is in al Muʿjam al Kabir of al Tabarani with a good chain from Abdullah ibn Anis رضي الله عنه that he said:

“O Messenger of Allah, tell me which night to seek Laylat al Qadr in.” He said: “Were it not that people would leave the prayer except on that night, I would have told you.” (Al Haythami mentioned it in Majmaʿ al Zawaid 3/178 and said: Al Tabarani reported it in al Kabir, and its chain is good.)

And in the Musnad of al Bazzar from al Awzaʿi (d. 157 AH), who said:

“Marthad, or Abu Marthad, reported to me from his father that he said: I met Abu Dharr at the middle jamrah and asked him about Laylat al Qadr. He said: ‘There was no one who asked more about this than me. I said: O Messenger of Allah, was it sent down upon the prophets, revealed to them and then taken up? He said: “No. Rather it is until the Day of Resurrection.” I said: O Messenger of Allah, which night is it? He said: “If I had been permitted, I would have informed you of it. But seek it in the nineties or the seventies, and do not ask me after that.”’

He said: Then the Messenger of Allah ﷺ came forward and began to speak. I said: ‘O Messenger of Allah, which of the seventies?’ So he was angry with me with an anger with which he had never been angry with me before or after, and he said: ‘Did I not forbid you from that? If I had been permitted, I would have informed you of it,’ and he mentioned a word that it is in the last seven.” (Al Haythami mentioned it in Majmaʿ al Zawaid 3/177 and said: Al Bazzar reported it. Marthad is not reported from except by his father Malik, and the rest of its narrators are reliable.)

Signs Of Laylatul Qadr

There have been reported from the Prophet ﷺ mention of signs for Laylat al Qadr. One of them has already been mentioned, that the sun rises in its morning having no rays, and this is the most authentic of the signs. (Reported by Muslim 762 in the Book of Fasting, chapter on the virtue of Laylat al Qadr and urging its seeking, and by al Tirmidhi 790 in the Book of Fasting, chapter on what has come about Laylat al Qadr, and by Abu Dawud 1378 in the Book of Prayer, chapter on Laylat al Qadr. Its wording is: We said to Zur, “What is the sign?” He said: “The sun rises like a disc, having no rays.”)

And in the Musnad of Ahmad, with a good chain, from Ubadah ibn al Samit رضي الله عنه that he said:

“The Messenger of Allah ﷺ said: ‘The signs of Laylat al Qadr are that it is clear, bright, as if there were a shining moon in it, calm, still, neither cold nor hot, and no star is thrown in it until the morning. Among its signs is that the sun on its morning rises smooth, having no rays, like the full moon, and it is not permissible for Shaytan to come out with it that day.’” (Reported by Ahmad in his Musnad 5/318, and al Haythami mentioned it in Majmaʿ al Zawaid 3/175 and said: Ahmad reported it, and its narrators are reliable. Al Hafiz Ibn Kathir said: This chain is hasan, and in its text there is strangeness and in its wording there is something denounced. Tafsir 4/531.)

Qadi Iyad mentioned two sayings about it rising without rays. One of them is that this is a sign which Allah the Exalted made. The second is that this is because of the great number of angels going up and down on that night with what they descend with and ascend with. Their wings and subtle bodies cover the light of the sun and its rays. (Both sayings were mentioned by Imam al Nawawi in his Sharh of Muslim 8/65, quoting from Qadi Iyad)

In al Muʿjam al Kabir of al Tabarani, from Wa’ilah ibn al Asqaʿ رضي الله عنه from the Messenger of Allah ﷺ that he said: “Laylat al Qadr is a bright night, neither hot nor cold. There is no cloud in it, and no rain, and no wind, and no shooting star is thrown. Among the signs of its day is that the sun rises with no rays.” In its chain are Bishr ibn ʿAwn and Bakkar ibn Tamim, and they are both weak. (Al Haythami mentioned it in Majmaʿ al Zawaid 3/178 and said: Al Tabarani reported it in al Kabir, and in it are Bishr ibn ʿAwn and Bakkar ibn Tamim, and they are both weak.)

And in the Musnad of al Bazzar from Ibn Abbas رضي الله عنهما that he said: “The Messenger of Allah ﷺ said: ‘Laylat al Qadr is gentle, neither hot nor cold.’” In its chain is Maslamah ibn Hibban and other than him, and there is discussion about him. (Al Haythami mentioned it in Majmaʿ al Zawaid 3/178 and said: Al Tabarani reported it in al Kabir, and in it is Bishr ibn ʿAwn from Bakkar ibn Tamim, and both of them are weak.)

If you say: Al Tabarani reported in his Muʿjam al Kabir, from the route of Sharik, from Simak ibn Harb, from Jabir ibn Samurah, raising the hadith, that he said: “I saw Laylat al Qadr, then I was made to forget it, so seek it in the last ten nights. It is a night of wind, rain and thunder.” Al Bazzar also reported it with similar wording. (Al Haythami mentioned it in Majmaʿ al Zawaid 3/177 and said: Al Bazzar reported it. In its chain is Salamah ibn Wahram. Ibn Hibban and others declared him reliable, and there is discussion about him. The hadith was reported by Abu Dawud al Tayalisi, who said: Zamʿah reported to us, from Salamah ibn Wahram.)

And this agrees with the hadith of Abu Saʿid رضي الله عنه, in which there is: “The roof of the masjid dripped, and I saw with my two eyes the Messenger of Allah ﷺ, on his face the trace of water and mud.”

Second Segment – Laylat al Qadr by ʿAbd al Raḥīm ibn Ṣumayl al Sulamī

This part of the article is taken from the book Laylat al Qadr (The Night of Decree) by ʿAbd al Raḥīm ibn Ṣumayl al Sulamī.

https://t.me/c/1269314107/269546

The Virtues And Distinctive Features Of Laylat Al Qadr

Laylat al Qadr is distinguished by virtues and merits that no other nights of the year, which recur every year, possess. Some of these virtues and merits which will be mentioend which show the emphasis on worship and righteous action in it. They are proof that this night is the best night in the year, because it shares with the other nights the virtue they contain, such as the descent of Allah, and voluntary prayers, and it has, in addition to that, a number of other virtues. What will be mentioned are its virtues that are specific to it and not shared by other nights.

Is Laylat Al Qadr The Best Of All Nights

The majority of the scholars hold that Laylat al Qadr is the best of the nights without restriction, and the proof for that is what will come of its virtues, merits and distinctive features.

Some scholars went to the view that some nights are preferred over Laylat al Qadr. Among these is giving preference to the night of Jumuah over Laylat al Qadr.

Among those who hold this is al Qadi Abu Ya’la al Hanbali (d. 458 AH), who wrote a book titled “The Virtue Of The Night Of Jumuah Over Laylat Al Qadr”. (Tabaqat al Hanabila by Abu Ya’la 2/205). He transmitted in this regard a report from Ahmad ibn Hanbal (d. 241 AH). (See Zad al Ma’ad fi Hadi Khayr al Ibad 1/60).

Ibn Aqil (d. 513 AH) transmitted two reports from Ahmad (d. 241 AH): one of them gives preference to Laylat al Qadr, and the second gives preference to the night of Jumuah. (See al Furu 5/128). Ibn Rajab (d. 795 AH) clearly stated that these reports are not sound from Ahmad. (See Lataif al Ma’arif p. 267).

Magnifying The Status Of Laylat Al Qadr

Allah, exalted is He, made the status of Laylat al Qadr great and magnified its matter by asking a question about it. He the Exalted said:

وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ ۝

“And what will make you know what the Night of Decree is.” (al Qadr 2)

Ibn Atiyya (d. 541 AH) said: “‘And what will make you know what Laylat al Qadr is’ is an expression used to magnify it.” (Tafsir Ibn Atiyya 5/504).

Al Razi (d. 606 AH) said about its meaning: “Your understanding has not reached the furthest limit of its virtue and the utmost height of its rank; then He the Exalted explained its excellence.” (Tafsir al Razi 32/231).

Abu Hayyan al Andalusi (d. 745 AH) said: “‘And what will make you know what Laylat al Qadr is’ is to magnify its status, that is, your understanding has not reached the furthest limit of its virtue.” (al Bahr al Muhit fi al Tafsir 10/514).

The sentence “what will make you know” is composed of “ma”, which is for questioning, and the verb “adrā”, and the pronoun of address “you”. It is an interrogative sentence used to cause awe and magnification, because it is of the nature of a great matter that one asks about it, so magnification and questioning have become linked.

The questioning can also be for denial, meaning that no one knows the reality of this great matter. On both understandings the aim is to cause awe and magnification. (See al Tahrir wa al Tanwir 29/114).

This style appears in a number of places in the Qur’an, among them His saying:

وَمَا أَدْرَاكَ مَا سِجِّينٌ ۝

“And what will make you know what Sijjin is.” (al Mutaffifin 8)

وَمَا أَدْرَاكَ مَا عِلِّيُّونَ ۝

“And what will make you know what Illiyyun is.” (al Mutaffifin 19)

وَمَا أَدْرَاكَ مَا الْعَقَبَةُ ۝

“And what will make you know what the steep path is.” (al Balad 12)

وَمَا أَدْرَاكَ مَا الْقَارِعَةُ ۝

“And what will make you know what the Striking Calamity is.” (al Qari’ah 3)

وَمَا أَدْرَاكَ مَا هِيَهْ ۝

“And what will make you know what it is.” (al Qari’ah 10)

وَمَا أَدْرَاكَ مَا الْحُطَمَةُ ۝

“And what will make you know what the Crusher is.” (al Humazah 5)

وَمَا أَدْرَاكَ مَا الْحَاقَّةُ ۝

“And what will make you know what the Inevitable Reality is.” (al Haqqah 3)

وَمَا أَدْرَاكَ مَا سَقَرُ ۝

“And what will make you know what Saqar is.” (al Muddaththir 27)

وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ ۝

“And what will make you know what the Day of Decision is.” (al Mursalat 14)

وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ ۝

“And what will make you know what the Day of Recompense is.” (al Infitar 17)

All of these places are intended to give a sense of greatness, magnification and awe.

Sufyan ibn Uyayna (d. 198 AH) said: “Whatever occurs in the Qur’an with ‘and what will make you know’, He has made him know it. And whatever He says ‘and what will make you perceive’, He has not made him know it.” (Sahih al Bukhari 3/45. It is mentioned with a suspended chain in the Book of the Virtue of Laylat al Qadr, and al Hafiz Ibn Hajar joined its chain in Taghliq al Ta’liq 3/204).

The aim of Ibn Uyayna (d. 198 AH) is that the Prophet ﷺ knows the specific identification of Laylat al Qadr, because speech about it came in a hadith with the phrase “and what will make you know”.

Some scholars replied to him by pointing out that Allah the Exalted said about the blind man:

وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى ۝

“But what will make you know, perhaps he might be purified.” (Abasa 3)

The Prophet ﷺ knows his condition, and that he is among those who are purified and whom the reminder benefits. (See Fath al Bari 4/256).

Laylat Al Qadr Is Safe From Evils And Harms

Allah the Exalted said:

سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ ۝

“Peace it is until the rising of dawn.” (al Qadr 5)

Qatada (d. 117 AH) said: “It is all good, from every matter, until the rising of dawn.” (Tafsir al Tabari 24/534).

Mujahid (d. 104 AH) said: “From every matter there is peace.” (Tafsir al Tabari 24/534). He also said: “No one is struck in it by any sickness.” (Tafsir Ibn Atiyya 5/505).

Ibn Jarir al Tabari (d. 310 AH) said: “The ‘peace’ of Laylat al Qadr is that it is free from all evil, from its beginning until the rising of dawn of that night.” (Tafsir al Tabari 24/534).

Ata (d. 114 AH) said: “He intends: peace upon the friends of Allah and the people of His obedience.” (Tafsir al Baghawi 8/491).

Al Sha’bi (d. 104 AH) said: “It is the greeting of the angels on Laylat al Qadr to the people of the masjids, from when the sun sets until the dawn rises.” (Tafsir al Baghawi 8/491).

Al Dahhak (d. 105 AH) said: “Allah the Exalted decrees in it nothing but happiness and blessings, and in other than it He decrees afflictions and punishment.” (Tafsir al Mawardi 6/313).

The word “peace” here is in the sense of good and safety from evils.

Standing In Laylat Al Qadr Is A Cause For Forgiveness Of Past Sins

It has been firmly established from Abu Hurayrah that the Prophet ﷺ said: “Whoever stands in prayer on Laylat al Qadr with faith and seeking reward, his past sins will be forgiven.” (Reported by al Bukhari in his Sahih no. 1901, and by Muslim in his Sahih no. 759).

In another wording with Muslim: “Whoever stands in prayer on Laylat al Qadr and it coincides with it, as I think he said, with faith and seeking reward, he will be forgiven.” (Reported by Muslim in his Sahih no. 760).

The point of virtue in the hadith is that standing on this blessed night with prayer, remembrance and supplication, with faith in its virtue, seeking its reward, and affirming the promise of Allah regarding it, without being bored by the length of the standing, is a cause of the causes for the forgiveness of what has preceded of sins. (See Sharh Sahih al Bukhari by Ibn Battal 4/21, and al Tawdih li Sharh al Jami al Sahih by Ibn al Mulqin 7/13.)

This hadith has been narrated with the additional wording “and what will come later”, and this is a solitary addition, because Qutaybah ibn Sa’id (d. 240 AH) narrated it from Sufyan ibn Uyayna (d. 198 AH) and opposed the trustworthy narrators who narrated the hadith from Sufyan and did not mention it, such as al Shafi’i (d. 204 AH), Ahmad (d. 241 AH), al Humaydi (d. 219 AH) and many others. Al Nasa’i (d. 303 AH) even narrated the hadith in another place from Qutaybah without this addition. (Reported by al Nasa’i in al Sunan al Kubra no. 2523, and see also al Sunan al Kubra nos. 2202, 5024.)

Laylat Al Qadr Is The Time For Writing The Yearly Decrees

What is meant by the writing of the decree in Laylat al Qadr is not that the decreeing begins in this night, because Allah the Exalted wrote the decrees of the created beings fifty thousand years before He created the heavens and the earth.

Abdullah ibn Amr ibn al As said: I heard the Messenger of Allah ﷺ say: “Allah wrote the decrees of the created beings before He created the heavens and the earth by fifty thousand years, and His Throne was over the water.” (Reported by Muslim in his Sahih no. 2653).

What is meant is the detailing of what has already proceeded from decree, and its being shown to the angels in Laylat al Qadr, and the detailing for the angels of what will be in the year of decree.

Al Thalabi (d. 427 AH) said: “Al Husayn ibn al Fadl was asked: ‘Has not Allah the Exalted decreed the decrees before He created the heavens and the earth?’ He said: ‘Yes.’ He was asked: ‘So what is the meaning of Laylat al Qadr?’ He said: ‘The driving of the decrees to their appointed times, and the carrying out of the decree that has already been decreed.’” (Tafsir al Thalabi 10/248).

Al Razi (d. 606 AH) said: “Know that the decreeing of Allah does not occur in that night, for He the Exalted decreed the decrees before He created the heavens and the earth in eternity. Rather what is meant is that in that night He shows the decrees to the angels by writing them in al Lawh al Mahfuz, and this is the view chosen by the majority of the scholars.” (Tafsir al Razi 32/229).

Al Wahidi (d. 468 AH) said: “The meaning of decree in that night is the clarification to the angels of what will be in the year, not the beginning of decreeing, because Allah the Exalted decreed the decrees before He created the heavens and the earth.” (al Tafsir al Basit 24/191).

Al Nawawi (d. 676 AH) said: “There is written for the angels in it what will be carried out in that year, and it is made clear to them what will be in it of provisions, lifespans and other than that of what will occur in that year, and Allah the Exalted commands them with what is from their duty. All of that is from what Allah’s knowledge and decree has already preceded with.” (al Majmu Sharh al Muhadhdhab 6/446).

Ibn Hajar (d. 852 AH) said in Fath al Bari: “Al Turbushiti said: The word qadr with a still letter dal is what has come here, even though what is well known in al qadr, which is the companion of al qada, is with a opened dal, so that it will be known that this is not what is meant. Rather what is intended by it is the detailing of what the decree has run with, its being shown and fixed in that year, so that what is thrown to them in it is a fixed amount after a fixed amount.” (Fath al Bari 4/255).

The types of divine decree are five.

The first: the pre eternal or general decree, and it is the decreeing of the decrees of the created beings before the creation of the heavens and the earth. Its proof is the hadith of Abdullah ibn Amr ibn al As that he said: I heard the Messenger of Allah ﷺ say: “Allah wrote the decrees of the created beings before He created the heavens and the earth by fifty thousand years, and His Throne was over the water.” (Reported by Muslim in his Sahih no. 2653.) This decree covers all of the created beings.

The second: the decree of the covenant, and it is the decree of the Lord, blessed and exalted, of the misery of people and their happiness, and their provisions, lifespans and actions before their creation. It is a second decree after the first decree. (See Shifa al Alil fi Masa’il al Qada wa al Qadar 1/26.)

Its proof is the saying of the Messenger of Allah ﷺ: “There is no soul that has been given life except that its place in Paradise and Hell has been written, and except that it has been written as miserable or happy.” (Reported by al Bukhari in his Sahih no. 1362, and by Muslim in his Sahih no. 4948.)

Ibn Abbas said: “Allah took a covenant from Adam that He is his Lord, and He wrote his lifespan, his provision and his misfortunes, then He brought out from his back his children in the form of tiny ants, and He took a covenant from them that He is their Lord, and He wrote their lifespans, their provisions and their misfortunes.” (Shifa al Alil fi Masa’il al Qada wa al Qadar 1/36.)

This decree is specific to the accountable among the children of Adam, and it was when Adam was created. It is a detailed part of the general decree for all of the created beings.

The third: the lifetime decree at the time of forming the drop, and it is the decree of the foetus in his mother’s womb. It is the decree of his misery and happiness, his provision, his lifespan, his action, and all that he will meet. (See Shifa al Alil fi Masa’il al Qada wa al Qadar 1/63.)

Its proof is the saying of the Messenger of Allah ﷺ: “The creation of each one of you is gathered in his mother’s womb for forty days, then he is a clot for the same, then he is a morsel of flesh for the same, then Allah sends an angel to him and he is commanded with four words, and it is said to him: write his action, his provision, his lifespan, and whether he is miserable or happy.” (Reported by al Bukhari in his Sahih no. 3208, and by Muslim in his Sahih no. 2643.)

This decree is specific to every particular person, and it is a detailed part of the decree that was at the creation of Adam.

The fourth: the yearly or annual decree, and it is in Laylat al Qadr. Its proof is the saying of Allah the Exalted:

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ ۝

“Therein is made distinct every wise matter.” (al Dukhan 4)

Ibn Abbas said: “There is written from Umm al Kitab in Laylat al Qadr what will be in the year of death, life, provision and rain, even the pilgrims. It will be said: so and so will perform Hajj, and so and so will perform Hajj.” (Shifa al Alil fi Masa’il al Qada wa al Qadar 1/76.)

Abu Abd al Rahman al Sulami said: “The affair of the whole year is decreed in Laylat al Qadr.” (Shifa al Alil fi Masa’il al Qada wa al Qadar 1/76.) This decree is a detailed part of the lifetime decree at the forming of the drop.

The fifth: the daily decree. Its proof is His saying the Exalted:

يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ ۝

“Whoever is in the heavens and the earth asks Him; every day He is in a matter.” (al Rahman 29)

So every day He answers a caller, takes away a distress, answers a person in hardship, forgives a sin, raises people, lowers others, creates a creation, causes another to die, brings about an affair, and other than that among the affairs of His creation. (See Tafsir al Tabari 23/39–40.) This decree is a detailed part of the yearly or annual decree in Laylat al Qadr.

Shaykh Hafiz Hakami (d. 1377 AH) said: “The daily decree is a detail of the yearly decree, and the yearly decree is a detail of the lifetime decree at the forming of the drop, and the lifetime decree is a detail of the second lifetime decree on the Day of the Covenant, and it is a detail of the pre eternal decree which the Pen wrote in the Clear Book. The Clear Book is Allah’s knowledge.

The end of the decrees in their final limit goes back to Allah’s knowledge, so the beginnings end with His firstness, and the endings end with His lastness. ‘And that to your Lord is the end.’ (al Najm 42)” (Ma’arij al Qabul bi Sharh Sullam al Wusul 3/939–940).

The first decree is the general one for all of the created beings. The second is what is specific to mankind at the creation of Adam. None knows it except Allah, and it is in Umm al Kitab, al Lawh al Mahfuz. It is from the firm decree in which there is no erasing at all, and it is called the binding decree. (See Tafsir al Tustari p. 85, Majmu al Fatawa by Ibn Taymiyyah 8/540, Fath al Bari 10/416, and Tuhfat al Ahwadhi bi Sharh Jami al Tirmidhi 6/333.)

As for the third decree, which is at the forming of the foetus, and the fourth, which is the yearly one in Laylat al Qadr, and the fifth, which is the daily decree, the angels know them. They are from the restricted and hanging decree in which there is erasing and affirmation, and causes have an effect in it. It is called the hanging decree. (See Majmu al Fatawa by Ibn Taymiyyah 8/540.) Allah the Exalted said:

يَمْحُوا اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِندَهُ أُمُّ الْكِتَابِ ۝

“Allah erases what He wills and confirms, and with Him is the Mother of the Book.” (al Ra’d 39) (See al Jami li Tafsir Ibn Rajab al Hanbali 1/585.)

The Messenger of Allah ﷺ said: “Nothing repels the decree except supplication, and nothing increases lifespan except goodness.” (Reported by al Tirmidhi in his Jami no. 2139, and he said: “This is a hasan gharib hadith.”)

The change of the decree, by erasing and affirming, and the repelling of decree by supplication, and the increase in lifespan, are from the hanging decree which the angels know. As for the binding decree in al Lawh al Mahfuz, which is from Allah’s knowledge alone, it does not change and does not alter. (See Majmu al Fatawa by Ibn Taymiyyah 8/540, Fath al Bari 10/416, and Tuhfat al Ahwadhi bi Sharh Jami al Tirmidhi 6/333.)

Restricting Laylat Al Qadr To The Last Ten Nights Of Ramadan

Most of the scholars, from the Shafi’iyyah and the Hanabilah, and it is also the view of Imam Malik (d. 179 AH), and al Thawri (d. 161 AH), and Ishaq, and Abu Thawr (d. 240 AH), and al Nawawi (d. 676 AH), and Ibn Hajar (d. 852 AH), held that Laylat al Qadr is in the last ten nights. (See Fath al Qadir by Ibn al Humam 2/389, Sharh Muntaha al Iradat 1/496; al Hawi al Kabir 3/482, al Sharh al Kabir by al Rafii 6/474, al Majmu by al Nawawi 6/450; al Mughni by Ibn Qudamah 4/449, al Insaf 7/550, Sharh Muntaha al Iradat 1/496; al Dhakhira 2/550, al Muqaddimat by Ibn Rushd 1/268; al Istidhkar 3/414; al Majmu 6/450; Fath al Bari 4/266.)

This is what the proof indicates from the saying of the Prophet ﷺ: “Seek Laylat al Qadr in the last ten nights of Ramadan.” (Reported by al Bukhari in his Sahih no. 2020, and by Muslim in his Sahih no. 1169.)

He ﷺ also said: “Seek it in the last ten nights of Ramadan, Laylat al Qadr in nine remaining, in seven remaining, in five remaining.” (Reported by al Bukhari in his Sahih no. 2021.)

And his saying ﷺ: “I see that your dreams have agreed that it is in the last ten nights, so whoever is seeking it, let him seek it in the last ten nights.” (Reported by al Bukhari in his Sahih no. 1158.)

The hadiths of the Prophet ﷺ about seeking it and looking for it in the last ten nights show the place where it occurs. He used to perform i’tikaf in the last ten nights, seeking this night. He used to single out the last ten nights with striving in a way that he did not strive in other than them, as Aishah said: “The Messenger of Allah ﷺ used to strive in the last ten nights in a way he did not strive in other than them.” (Reported by Muslim in his Sahih no. 1175.)

The basis in the sayings of the Prophet ﷺ is that they apply generally. To restrict their meaning to the particular Ramadan at the time of the Prophet ﷺ, as Abu Hanifa (d. 150 AH) said, is a restriction with no proof. The basis is that the address of the Prophet ﷺ is directed to his whole ummah in every time and place.

The Claim That Laylat Al Qadr Can Be In Any Night Of Ramadan

Some scholars said that Laylat al Qadr is one of the nights of Ramadan which can be in any night, and that it is not restricted to the last ten nights. To this went the Hanafiyyah, and it is one view among the Shafi’iyyah, and it was preferred by al Subki (d. 771 AH) in his Sharh al Minhaj, and some of the Malikiyyah held it. Ibn al Hajib (d. 646 AH) related it as a report, and Ibn al Arabi (d. 543 AH) related it from a group. Al Nasafi said in his poem:

“Laylat al Qadr circles through the whole month, so understand it and know it.” (See Fath al Bari 4/263.)

It was related from some of the Companions.

Among the proofs they use is the hadith of Ibn Umar, who said: “The Messenger of Allah ﷺ was asked, and I was listening, about Laylat al Qadr. He said: ‘It is in every Ramadan.’” (Reported by Abu Dawud in his Sunan no. 1387.)

He did not restrict Laylat al Qadr to the last ten nights, rather he said that it is “in every Ramadan”, that is, in any night of Ramadan.

Their proof by this hadith is not sound, because it is a weak hadith and is not sound as being raised up to the Prophet ﷺ. Abu Dawud reported it in his Sunan, and he said about it: “Sufyan and Shu’bah narrated it from Abu Ishaq, stopping it at Ibn Umar and not raising it up to the Prophet ﷺ.” (Sunan Abi Dawud 1/526.)

Al Tahawi (d. 321 AH) said: “The origin of this hadith is mawquf. The reliable narrators related it from Abu Ishaq in that way.” (Sharh Ma’ani al Athar 3/83.)

Al Daruqutni (d. 385 AH) said: “Abu Ishaq al Sabi’i relates it, and there is disagreement from him. Musa ibn Aqaba narrated it from Abu Ishaq from Said ibn Jubayr from Ibn Umar, from the Prophet ﷺ. Ali ibn Salih opposed him and related it from Abu Ishaq from Said ibn Jubayr from Ibn Umar as a mawquf report, and the mawquf is the more correct.” (al Ilal by al Daruqutni 12/378.)

Al Hakim (d. 405 AH) said: “The people of Madinah, when they narrate from the people of Kufa, slip.” (Ma’rifat Ulum al Hadith p. 114.)

Musa ibn Aqaba was from the people of Madinah, and Abu Ishaq al Sabi’i was from the people of Kufa. Musa ibn Aqaba differed from the companions of Abu Ishaq and raised it up, while Sufyan al Thawri and Shu’bah and Abu al Ahwas narrated it from Abu Ishaq as mawquf. (See Musannaf Ibn Abi Shaybah no. 8765, and Sharh Ma’ani al Athar no. 4610.)

It is possible that the meaning of the hadith is that Laylat al Qadr is present in every Ramadan until the Day of Resurrection, meaning that it has not been lifted as some claim, and that its meaning is not that it can be in any night of Ramadan. Abu Ja’far al Tahawi carried the hadith on this possibility and said: “It is possible that it is in every Ramadan until the Day of Resurrection.” (Sharh Ma’ani al Athar 3/84.)

What strengthens this possibility is what is related from Abu Hurayrah, that he was asked: “People claim that Laylat al Qadr has been lifted.”

He said: “He has lied who says that.” He was asked: “So is it in every Ramadan that comes?” He said: “Yes.” (Reported by Abd al Razzaq in his Musannaf no. 5586.)

The wording and context of this report show its aim, because he was asked whether Laylat al Qadr had been lifted, and he said: no. Then he was asked: is it in every Ramadan that we face?

He said: yes. Its meaning is that Laylat al Qadr is in every Ramadan until the Day of Resurrection, and that it has not been lifted as some claim, and that its meaning is not to prove that Laylat al Qadr can be in any night of Ramadan.

They also use as proof the hadith of Abu Said al Khudri, who said:

“The Messenger of Allah ﷺ performed i’tikaf in the first ten nights of Ramadan, and we performed i’tikaf with him. Jibril came to him and said: ‘The one you seek is ahead of you.’ So he performed i’tikaf in the middle ten nights, and we performed i’tikaf with him.

Jibril came to him and said: ‘The one you seek is ahead of you.’ The Prophet ﷺ gave a sermon on the morning of the twentieth of Ramadan and said: ‘Whoever has performed i’tikaf with the Prophet ﷺ, let him return.’” (Reported by al Bukhari in his Sahih no. 813.)

The point here is that the Prophet ﷺ sought it in all of Ramadan, and this shows that it is possible for it to be in any night of Ramadan.

The hadith can be interpreted. The Prophet ﷺ did not know in the beginning where it would occur. He only knew that it was in Ramadan. For this reason it is related from him at the beginning that he sought it in all of Ramadan.

Then when he later came to know where it occurs, that it is in the last ten nights, he commanded seeking it and looking for it in them, and after that he only performed i’tikaf in the last ten nights until Allah took his soul.

For this reason the Messenger of Allah ﷺ said: “Seek it in the last ten nights of Ramadan, Laylat al Qadr in nine remaining, in seven remaining, in five remaining.” (Reported by al Bukhari in his Sahih no. 2021.)

This was after it became clear to him that its place of occurrence is the last ten nights. After that the Prophet ﷺ used to perform i’tikaf in the last ten nights. Aishah said: “The Messenger of Allah ﷺ used to remain in seclusion in the last ten nights of Ramadan and say: ‘Seek Laylat al Qadr in the last ten nights of Ramadan.’” (Reported by al Bukhari in his Sahih no. 2020, and by Muslim in his Sahih no. 1169.)

Abu Hanifa (d. 150 AH) replied to the proofs which indicate that it is in the last ten nights by saying that what is meant in them is the Ramadan in which the Prophet ﷺ was commanded to seek it, and the contexts of the hadiths show this for whoever reflects on the paths of the hadiths and their wordings, such as his saying: “The one you seek is ahead of you”, and what the Prophet ﷺ was seeking was Laylat al Qadr of that year, and other than that of what becomes known by thorough examination. (Fath al Qadir by Ibn al Humam 2/390.)

The view of Abu Hanifa is a restriction to a particular Ramadan without proof, and the wording and context do not indicate that restriction. The basis in the sayings of the Prophet ﷺ is that they are general.

They also use as proof reports that are related from the leading fiqh scholars among the Companions. Among them:

What Abd al Razzaq related from al Aslami, from Jafar ibn Muhammad, from his father, that Ali used to seek Laylat al Qadr on the nights of nineteen, twenty one and twenty three. (Musannaf Abd al Razzaq no. 7696.)

This report is not sound because it is broken. Muhammad ibn Ali ibn al Husayn ibn Ali ibn Abi Talib, Abu Ja’far al Baqir, did not meet Ali ibn Abi Talib, neither he nor his father. Abu Zur’ah said that his reports from Ali are mursal. He also said: “Neither he nor his father met Ali.” (al Marasil by Ibn Abi Hatim p. 186.)

Al Tirmidhi said in the Jami that Abu Ja’far Muhammad ibn Ali did not meet Ali ibn Abi Talib, and he said the same about his father Ali ibn al Husayn. (See Jami al Tirmidhi nos. 1519, 2318.)

Another flaw in this report is that in its chain is al Aslami, and he is Ibrahim ibn Muhammad ibn Abi Yahya, Abu Ishaq al Madani, and he is abandoned, as is in al Taqrib. (See Taqrib al Tahdhib 93/232.)

What Abd al Razzaq related from al Thawri, from al A’mash, from Ibrahim, from al Aswad, who said: Abdullah ibn Mas’ud said: “Seek Laylat al Qadr on the night of seventeen, the morning of Badr, or on the night of twenty one, or twenty three.” (Musannaf Abd al Razzaq no. 7697.)

This was also related marfu from Ibn Mas’ud. Zayd ibn Abi Unaysah related it from Abu Ishaq from Abd al Rahman ibn al Aswad from his father from Abdullah ibn Mas’ud, who said: the Messenger of Allah ﷺ said to us: “Seek it on the night of seventeen of Ramadan, and the night of twenty one, and the night of twenty three.” Then he fell silent. (Reported by Abu Dawud in his Sunan no. 1384.)

The correct position is that it is mawquf upon Ibn Mas’ud, and it has been authentically narrated from him as mawquf, and it is not sound as marfu. (See Fadl al Rahim al Wadud fi Takhrij Sunan Abi Dawud 16/259.)

Ibn Abd al Barr (d. 463 AH) commented on the marfu hadith of Ibn Mas’ud and said: “This hadith refutes what we were told from Said ibn Nasr, who said: Qasim ibn Asbagh told us, who said: Ibn Waddah told us, who said: Abu Bakr told us, who said: Abu al Ahwas told us, from Abu Ya’fur, from Abu al Salt, from Abu Aqrab al Asadi, who said: We came to Abdullah ibn Mas’ud in his house and found him on the roof.

We heard him say before he came down: ‘Allah and His Messenger have spoken the truth.’ When he came down we said to him: O Abu Abd al Rahman, we heard you say: Allah and His Messenger have spoken the truth. He said: Yes. Laylat al Qadr is in the middle of the last seven nights.

That is because the sun rises on that day white with no rays. I looked at the sun and saw it as I had been told, so I said takbir.’”

Abu Umar said: “Abu al Salt in this chain is unknown, and the chain of al Aswad ibn Yazid is stronger than this, and Allah knows best. Abu Aqrab al Asadi’s name is Khuwailid ibn Khalid.

He has companionship, and he is the father of Nawfal ibn Abi Aqrab. If this report is sound its meaning is that Laylat al Qadr is the night of twenty five, and Allah knows best.” (al Tamhid by Ibn Abd al Barr 2/219–220.)

What is related from Ibn Abbas that he said: “Laylat al Qadr comes in every Ramadan.” (Reported by Ibn Abd al Barr in al Tamhid 14/432.)

This report from Ibn Abbas is not sound with a sound chain, because in its chain is al Aslami, who is Ibrahim ibn Muhammad ibn Abi Yahya, Abu Ishaq al Madani, and he is abandoned as is in al Taqrib. (See Taqrib al Tahdhib 93/232.)

What is related from Abu Hurayrah that he was asked: “People claim that Laylat al Qadr has been lifted.” He said: “He has lied who says that.” It was said: “So is it in every Ramadan that we face?” He said: “Yes.” (Musannaf Abd al Razzaq no. 5586.)

The wording and context of this report show what is intended, because he was asked whether Laylat al Qadr had been lifted, so he said: no. Then he was asked: is it in every Ramadan that we face? He said: yes. Its meaning is that Laylat al Qadr is in every Ramadan until the Day of Resurrection, and that it has not been lifted as some claim, and its meaning is not to prove that Laylat al Qadr can be in any night of Ramadan.

What is related from Abu Dharr that he was asked: “Has Laylat al Qadr been lifted or is it in every Ramadan?” Abu Dharr said: “I asked the Messenger of Allah ﷺ and said: O Messenger of Allah, has Laylat al Qadr been lifted?” He said: “Rather it is in every Ramadan.” (Reported by Abd al Razzaq in his Musannaf no. 7709, and by al Dulabi in al Kuna 2/569.)

This report is weak because Murthid al Zamani is unknown, and his son was alone in narrating from him. Al Ajli and Ibn Hibban mentioned him in the reliable narrators, and al Aqli said: “He is not known.” Al Dhahabi said: “There is some ignorance about him.” (See Tahrir Taqrib al Tahdhib no. 6546. See also the checking of Bashar Awwad for al Tamhid by Ibn Abd al Barr 2/222.)

Its meaning can be carried on the same explanation as the report of Abu Hurayrah, because the wording and the context are similar.

What Yazid ibn Harun related: He said: al Mas’udi told us, from Hoot al Khuza’i, who said: “I asked Zayd ibn Arqam about Laylat al Qadr. He neither doubted nor hesitated that it is the night of nineteen, the night of al Furqan, the day when the two groups met.” (Reported by Ibn Abd al Barr in al Istidhkar 3/413.)

This hadith does not stand, because Hoot al Khuza’i is unknown. Abu Zur’ah al Razi mentioned him in Asami al Du’afa with this report. (See Asami al Du’afa 2/610.)

Al Bukhari also included him among the weak. He related his report in al Du’afa al Saghir and rejected it. After relating the report he said: “This is a rejected hadith which is not followed.” (al Du’afa al Saghir by al Bukhari p. 53.)

Ibn Adi said: “This is a rejected hadith which is not followed. I heard Ibn Hammad relate it from al Bukhari. Hoot has no other hadith besides what al Bukhari mentioned, and he was only named in this broken hadith.” (al Kamil fi Du’afa al Rijal 3/385.)

Al Dhahabi said about him in Mizan al I’tidal: “It is not known who he is.” (Mizan al I’tidal 1/622.)

With this it becomes clear that the reports related from the Companions do not stand with a sound chain, and their meanings are open to possibility.

Laylat al Qadr moving between the nights of the last ten of Ramadan

After it has become clear that Laylat al Qadr is in the last ten nights of Ramadan, the correct view is that it is not in a single fixed night among them, rather it moves between the nights of the last ten. This is the saying of Abu Qilabah (d. 104 AH) from the Tabiʿin. (See Jamiʿ at Tirmidhi no. 792, Musannaf ʿAbd ar Razzaq no. 7699, and Musannaf Ibn Abi Shaybah no. 9628.)

It is also the saying of Malik (d. 179 AH), ath Thawri (d. 161 AH), Ahmad (d. 241 AH), Ishaq (d. 238 AH) and Abu Thawr (d. 240 AH). (See Sharh an Nawawi ʿala Muslim 8/57.)

Al Muzani (d. 264 AH) and Ibn Khuzaymah (d. 311 AH) also said this. (See al Majmuʿ Sharh al Muhadhdhab 6/450.)

From the careful scholars who held this view are Abu ʿUmar Ibn ʿAbd al Barr (d. 463 AH), an Nawawi (d. 676 AH) and Ibn Daqiq al ʿId (d. 702 AH). (See al Istiḏkar 3/412; al Majmuʿ Sharh al Muhadhdhab 6/450; Ihkam al Ahkam 2/40.)

Some of the scholars made it in the odd nights only, such as Ibn Taymiyyah (d. 728 AH) and al Hafiz Ibn Hajar (d. 852 AH). (See Mukhtasar al Fatawa al Misriyyah 1/178; Fath al Bari by Ibn Hajar 4/266.)

Some scholars said that it is in a fixed night in the last ten, and this is the madhhab of the Shafiʿis. (See al Wasit fi al Madhhab 2/559; al Majmuʿ Sharh al Muhadhdhab 6/449; Mughni al Muhtaj 2/189.)

Some of the early Muslims also said this. (Among them: ʿUmar and Hudhayfah; see Musannaf Ibn Abi Shaybah no. 8758, and Ubayy ibn Kaʿb; see Sahih Muslim no. 762, and ʿAbd Allah ibn Anis; see Sahih Muslim no. 1168; and see al Majmuʿ Sharh al Muhadhdhab 6/450.)

An Nawawi (d. 676 AH) said, “Most of them held that it is a fixed night that does not move.” (Sharh an Nawawi ʿala Muslim 6/43.)

Then they differed in specifying it, based on some of the hadiths and reports that mention the night that is named, into many views, and for every night a saying from some of the companions was reported. Among them are those who said it is the night of 21. (He is Abu Saʿid al Khudri رضي الله عنه; see Sahih al Bukhari no. 2018.)

Among them are those who said it is the night of 23. (He is ʿAbd Allah ibn Anis رضي الله عنه; see Sahih Muslim no. 1168.)

Among them are those who said it is the night of 27. (They are ʿUmar ibn al Khattab رضي الله عنه, Ubayy ibn Kaʿb رضي الله عنه and Hudhayfah رضي الله عنه; see Sahih Muslim no. 762; Musannaf Ibn Abi Shaybah no. 8758.)

Other nights were also said. (See Fath al Bari by Ibn Hajar 4/264.)

Some said that it is a fixed night, but hidden and not known. (See al Majmuʿ Sharh al Muhadhdhab 6/450.)

Al Qadi ʿIyad (d. 544 AH) said, “There is no night from the last ten nights except that it has been said that it is in it.” (Fath al Bari by Ibn Hajar 4/264.)

The First Hadith

From Abu Saʿid al Khudri رضي الله عنه: “The Messenger of Allah ﷺ used to make iʿtikaf in Ramadan in the ten nights in the middle of the month. When it was the evening of 20 nights that had passed and he faced 21, he would go back to his home, and those who had made iʿtikaf with him would go back.

He stayed in one Ramadan in which he made iʿtikaf until the night when he used to go back, so he gave a sermon to the people and commanded them with what Allah willed, then said, ‘I used to make iʿtikaf in these ten, then it has become clear to me that I should make iʿtikaf in these last ten. So whoever has made iʿtikaf with me, let him stay in his place of iʿtikaf.

I have been shown this night, then I was made to forget it, so seek it in the last ten nights and seek it in every odd night. I saw myself prostrating in water and mud.’ The sky cleared that night and it rained, and the roof of the masjid, which was made of palm branches, dripped in the place where the Prophet ﷺ prayed. It was the night of 21, and my two eyes saw the Prophet ﷺ when he finished the fajr prayer, and his face was full of mud and water.” (Narrated by al Bukhari in his Sahih no. 2018.)

The Second Hadith

From ʿAbd Allah ibn Anis رضي الله عنه that the Messenger of Allah ﷺ said, “I was shown Laylat al Qadr, then I was made to forget it, and I was shown that in its morning I would be prostrating in water and mud.” He said, “It rained on us on the night of 23 and the Messenger of Allah ﷺ led us in prayer, then left, and there were traces of water and mud on his forehead and nose. ʿAbd Allah ibn Anis رضي الله عنه used to say, ‘It is 23.’” (Narrated by Muslim in his Sahih no. 1168.)

And from Ibn ʿAbd Allah ibn Anis al Juhani, from his father, that he said, “I said, ‘O Messenger of Allah, I have a desert area in which I stay, and I pray in it by Allah’s praise, so command me with a night that I come down to this masjid.’ He said, ‘Come down on the night of 23.’

I said to his son, ‘What would your father do?’ He said, ‘He would enter the masjid when he had prayed ʿAsr and would not leave from it for any need until he prayed fajr. When he had prayed fajr he would find his riding animal at the door of the masjid, so he would mount it and return to his desert area.’” (Narrated by Abu Dawud in his Sunan no. 1380.)

In another report, the Juhani came to the Messenger of Allah ﷺ and said, “O Messenger of Allah, I am a man of desert land and flocks, so advise me about Laylat al Qadr with a night which I stand in prayer in.” The Prophet ﷺ said to him, “Or two nights?”

He said, “Rather one night.” So he called him and spoke to him in private; none knew what he commanded him with. The people said, “Look at the night in which the Juhani stands in prayer.” He would come down with his family on the night of 23 and would stand in prayer that night. (Narrated by ʿAbd ar Razzaq in his Musannaf no. 7689.)

In another report, “He would begin that night in the masjid and would not leave from it until morning. He would not attend anything of Ramadan before it or after it, and not even the day of Eid al Fitr.” (Narrated by ʿAbd ar Razzaq in his Musannaf no. 7690.)

Ibn ʿAbd al Barr (d. 463 AH) said, “The night of the Juhani is well known in Madinah, the night of 23, and his hadith is famous among their elite and their common people.” (At Tamheed by Ibn ʿAbd al Barr 13/426.)

The Third Hadith

From ʿAbd Allah ibn Masʿud رضي الله عنه that a man came to the Prophet ﷺ and said, “When is Laylat al Qadr?” He said, “Which of you remembers the night of the reddish colours?” ʿAbd Allah said, “I do, may my father and mother be ransomed for you, and in my hand were some dates with which I was feeding my riding animal while pulling it by the back of the saddle at fajr time, and that was when the moon rose.” (Narrated by Ahmad in his Musnad no. 3635, at Tiyalisi in his Musnad no. 327, Abu Yaʿla in his Musnad no. 5393, and at Tabarani in al Muʿjam al Kabir no. 10289.)

From Abu Hurayrah رضي الله عنه that he said, “We spoke about Laylat al Qadr in the presence of the Messenger of Allah ﷺ. He said, ‘Who among you remembers when the moon rose and it was like half a large bowl?’” (Narrated by Muslim in his Sahih no. 1170.)

Al Qadi ʿIyad (d. 544 AH) said, “In this there is an indication that it is only in the end of the month, because the moon is not like that when it rises except at the end of the month. Allah knows best.” (Sharh an Nawawi ʿala Muslim 8/66.)

Al Bayhaqi (d. 458 AH) said, “It has been said that this is only for the night of 23. Allah knows best.” (As Sunan al Kubra by al Bayhaqi 4/513.)

The Fourth Hadith

From Saʿid ibn al Musayyib (d. 94 AH) in his chain that “The Prophet ﷺ was with a group of his companions and said, ‘Shall I not tell you about Laylat al Qadr?’ They said, ‘Yes, O Messenger of Allah.’ So he stayed silent for a while and then said, ‘I only told you what I told you as a thought, and I know it, and I truly know it, then I was made to forget it.

Do you remember a day when we were in such and such place, in a battle he fought?’ They said, ‘We went and did such and such until the group all agreed that it was the night of 23.’” (Narrated by ʿAbd ar Razzaq in his Musannaf no. 7687.)

The Fifth Hadith

From Ibn ʿUmar رضي الله عنهما that “A man came to the Prophet ﷺ and said, ‘O Messenger of Allah, I saw in my sleep Laylat al Qadr as if it was the night of 7.’ The Prophet ﷺ said, ‘I see that your dreams have agreed upon the night of 7, so whoever is seeking it among you, let him seek it on the night of 7.’ Maʿmar said, ‘Ayyub would wash himself on the night of 23 and would apply perfume.’” (Narrated by ʿAbd ar Razzaq in his Musannaf no. 7688.)

Ibn ʿAbd al Barr (d. 463 AH) said, “This hadith and what is similar to it shows that the most likely night for it is the night of 27, and it is possible that it is the night of 23.” (Al Istiḏkar 3/416.)

Some of them understood it to mean the night of 23, based on it being 7 remaining, and some of them understood it to mean the night of 27, based on it being 7 that have passed.

From Ibn ʿAbbas رضي الله عنهما that, “ʿUmar said, ‘Who knows when Laylat al Qadr is?’ Ibn ʿAbbas said, ‘The Messenger of Allah ﷺ said, It is in the last 10, in 7 that pass or 7 that remain.’” (Narrated by Ahmad in his Musnad no. 2584; the statement of Ibn ʿAbbas رضي الله عنهما is in Sahih al Bukhari no. 2022.)

ʿAbd ar Razzaq narrated in his Musannaf this hadith as a statement of Ibn ʿAbbas رضي الله عنه. (See Musannaf ʿAbd ar Razzaq no. 7679. In it: ʿUmar ibn al Khattab رضي الله عنه gathered the companions of Muhammad ﷺ and asked them about Laylat al Qadr, and they agreed that it is in the last 10 nights. Ibn ʿAbbas رضي الله عنهما said, “I said to ʿUmar, I know, or I think I know, which night it is.” ʿUmar said, “Which night is it?” I said, “7 that pass, or 7 that remain, from the last 10 nights.”)

Some Reports from the Companions

First: from ʿUbayd Allah ibn Abi Yazid that Ibn ʿAbbas رضي الله عنهما used to sprinkle water on his family on the night of 23. (Narrated by ʿAbd ar Razzaq in his Musannaf no. 7686.)

Second: from al Aswad that “ʿAishah رضي الله عنها used to wake us on the night of 23 of Ramadan.” (Narrated by ʿAbd ar Razzaq in his Musannaf no. 7695.)

Third: from as Ṣunabihi that he said, “I asked Bilal رضي الله عنه about Laylat al Qadr. He said, ‘The night of 23.’” (Narrated by Ibn Abi Shaybah in his Musannaf no. 8760.)

Fourth: from Ibn ʿAbbas رضي الله عنهما that he said, “I was visited while I was asleep in Ramadan, and it was said to me, ‘Tonight is Laylat al Qadr.’ I got up while I was drowsy and held onto one of the ropes of the tent of the Messenger of Allah ﷺ.

I came to the Messenger of Allah ﷺ while he was praying, and I looked in that night, and it was the night of 23.” Ibn ʿAbbas said, “Shaytan rises with the sun every night except on Laylat al Qadr; on that day it rises white with no rays.” (Narrated by Ibn Abi Shaybah in his Musannaf no. 8757.)

Fifth: from Muʿawiyah رضي الله عنه that he said, “Laylat al Qadr is the night of 23.” (Narrated by Ibn Abi Shaybah in his Musannaf no. 9630.)

From Muʿawiyah رضي الله عنه from the Prophet ﷺ that he said, “Laylat al Qadr is the night of 27.” This hadith is not sound as marfuʿ; the sound view is that it is mawquf. (Narrated by Abu Dawud in his Sunan no. 1389, and Ibn Hibban in his Sahih no. 3680. See Fadl ar Rahim al Wadud, takhrij Sunan Abi Dawud 16/292.)

Sixth: from Zur ibn Hubaysh that he said, “I asked Ubayy ibn Kaʿb رضي الله عنه and said, ‘Your brother Ibn Masʿud رضي الله عنه says: Whoever stands in prayer throughout the year will reach Laylat al Qadr.’ He said, ‘May Allah have mercy on him; he wanted that people should not rely on a single night. He knows that it is in Ramadan and that it is in the last 10 nights, and that it is the night of 27.’

Then he swore without making any exception that it is the night of 27. I said, ‘With what do you say that, O Abu al Mundhir?’ He said, ‘With the sign, or the indication, that the Messenger of Allah ﷺ informed us of, that the sun rises on that day having no rays.’” (Narrated by Muslim in his Sahih no. 762.)

From him also that he said, “ʿUmar and Hudhayfah and some of the companions of the Prophet ﷺ used not to have any doubt that it is the night of 27.” (Narrated by Ibn Abi Shaybah in his Musannaf no. 9607.)

Seventh: from Ibn ʿAbbas that he said, “Seek it on 24.” (Narrated by al Bukhari in his Sahih no. 2022.)

From Abu Saʿid رضي الله عنه that he said, “The Messenger of Allah ﷺ said, ‘Laylat al Qadr is the night of 24.’” (Narrated by at Tiyalisi in his Musnad no. 2281.)

From Bilal رضي الله عنه that “The Prophet ﷺ said, ‘Laylat al Qadr is the night of 24.’” (Narrated by Ahmad in his Musnad no. 24520, and al Bazzar in his Musnad no. 1376. He said, “As Ṣunabihi only narrated from Bilal رضي الله عنه this hadith, and I do not know any path for it except this path.” Ibn Hajar said, “Ibn Luhayʿah made a mistake in raising it.” See Fath al Bari by Ibn Hajar 4/264.)

Abu Nadrah said, “I said, ‘O Abu Saʿid, you are more knowledgeable in counting than we are.’ He said, ‘Yes, we are more entitled to that than you are.’ I said, ‘What is meant by the ninth, the seventh and the fifth?’ He said, ‘When 21 have passed, the night that follows it is 22, and that is the ninth.

When 23 have passed, the night that follows it is 24, and that is the seventh. When 25 have passed, the night that follows it is 26, and that is the fifth.’” (Narrated by Muslim in his Sahih no. 1167.)

Weighing and Combining the Evidences

The scholars differed in how they explained these hadiths. Some of them looked at the presence of a certain hadith in a certain night and claimed that this night is Laylat al Qadr in every year.

This way is broken by the presence of other hadiths about other nights, and the hadith that is used as proof for a certain night is not more deserving than the hadith that speaks about another night.

From the way of those who fixed one night rather than another is that they preferred some evidences over others. This way loses the meaning of the other hadiths.

The stronger view: the many hadiths that speak of more than one night support the view of those who say that it moves between the nights of the last ten, and this way keeps to all the texts without losing any of them. Joining the evidences is better than dropping the meaning of some of them, for what is dropped is equal in the duty to accept it with the other hadith. This is the sound way when the outward meanings of the texts seem to conflict.

On this, the saying that it moves between the nights of the last ten keeps to all the evidences without neglect. The most that is in the hadiths is that Laylat al Qadr did come in that night, without limiting it in a way that denies its coming in other years in another night.

As for the one who prefers one fixed night, he has to neglect the other sound hadiths that show Laylat al Qadr was in that other night. But this weighing does not include the saying that the best nights are the odd nights, because hadiths came that encourage seeking it in the odd nights.

Some may use as proof the hadith of the Juhani, for he asked the Prophet ﷺ for a general advice, then he kept to it for the rest of his life. This shows that that night is the strongest night among the odd nights, but it does not mean that it is the one fixed Laylat al Qadr in every year.

If it was fixed like that, there would be no need for the repeated command to seek it in all of the last ten and the odd nights in particular, because the idea of seeking points to it not being known in a fixed way, unlike the one who thought it is a fixed night every year.

On this, its coming in a certain year in a certain night does not mean that it is fixed in that same night every year, because other texts show that it came in other nights, and there is no way to join between the hadiths, since they seem to conflict, except by saying that it moves between the nights of the last ten.

The hadiths that give a certain night came in different nights, and there is no way to join between them except by saying that it moves.

An Nawawi (d. 676 AH) said, “This is the clear chosen view, because the sound hadiths in that conflict, and there is no way to join between the hadiths except by it moving.” (Al Majmuʿ Sharh al Muhadhdhab 6/450.)

Those who said it is fixed treated the texts as if they conflict, and they declared one of them stronger because of a reason, while those who said it moves went to joining between them, and this is better than weighing between them, because joining keeps the duty to act by all of the hadiths in some way, while weighing loses some hadiths and gives no action to them.

Ibn Hajar (d. 852 AH) said, “Joining is better than weighing, by agreement of the scholars of the principles.” (Fath al Bari by Ibn Hajar 9/474.)

Ibn Rushd al Jad (d. 520 AH) said that the view that Laylat al Qadr moves is the soundest of the sayings and the closest of them to being right, and Allah knows best, because in this way all of the hadiths are used, and using them all is better than using some of them and leaving the rest, especially as all of them are sound hadiths that are firm, with no weakness in them for anyone. (Al Muqaddimat by Ibn Rushd 1/267.)

The Prophet ﷺ told us to seek it in the nights of the last ten in some reports, and in other reports he told us to seek it in the odd nights of the last ten. These reports explain where it is to be sought, and they show that these reports move between general and detailed.

Al Hafiz Ibn Hajar (d. 852 AH) said, “The strongest of them all is that it is in an odd night from the last ten, and that it moves, as is understood from the hadiths in this chapter.” (Fath al Bari by Ibn Hajar 4/266.)

Al Bayhaqi (d. 458 AH) saw that the even nights become odd nights if the month is counted from its end, and for this he said, “Chapter: Encouraging people to seek it in the even nights of the last ten, because if the month is counted from its end, the even nights become odd nights.” (As Sunan al Kubra by al Bayhaqi 4/507.)

Ibn Taymiyyah (d. 728 AH) saw that the odd nights can be based on what has passed or what remains, so a night can be even from one side and odd from another side. He said, “The odd nights can be based on what has passed, so Laylat al Qadr is to be sought in the 21st, 23rd, 25th, 27th and 29th, and it can be based on what remains, as the Prophet ﷺ said, ‘9 remain, 7 remain, 5 remain, 3 remain.’

On this, if the month is 30 days, then those nights are the even nights. The 22nd is when 9 remain, the 24th is when 7 remain, and so on, and this is how Abu Saʿid al Khudri رضي الله عنه explained it in the sound hadith.” (Majmuʿ al Fatawa 25/285.)

On this, the sound hadiths show that Laylat al Qadr can be in any night of the last ten, because all of them are odd nights from one way of counting, whether from the start of the ten or from its end, and the strength of their indications is not one level.

The summary: the strongest nights of hope are the last ten, especially the odd nights, and the last seven are stronger still, and the 21st, 23rd and 27th are the strongest of the odd nights, and the strongest and most confirmed of them is the night of the Juhani, the night of 23.

There is a difference between hope and fixing. The most that came in the hadiths is the command to seek it, and this does not need fixing, and the odd nights are more stressed, as in the hadith of ʿAishah رضي الله عنها that “The Messenger of Allah ﷺ said, ‘Seek Laylat al Qadr in the odd nights of the last ten nights of Ramadan.’” (Narrated by al Bukhari in his Sahih no. 2017.)

Al Bukhari gave it the heading, “Chapter: Seeking Laylat al Qadr in the odd nights of the last ten.” (Sahih al Bukhari 3/46.)

Al Hafiz Ibn Hajar (d. 852 AH) said, “In this heading there is a hint that the most likely view is that Laylat al Qadr is limited to Ramadan, then to the last ten of it, then to its odd nights.” (Fath al Bari by Ibn Hajar 4/260.)

As for those who limit it to the odd nights and deny that it can be in the even nights, this is answered by the general command to seek it in the last ten nights, and this includes the even nights, and no text came that limits it to the odd nights only.

The odd nights can also include the even nights based on one way of counting, as in the hadith of Ibn ʿAbbas رضي الله عنهما that the Messenger of Allah ﷺ said, “It is in the last ten, in 9 that pass or 7 that remain, meaning Laylat al Qadr.” (Narrated by al Bukhari in his Sahih no. 2022.)

From Ibn ʿAbbas رضي الله عنهما also: “Seek it on 24.” (Narrated by al Bukhari in his Sahih no. 2022.)

In another report, “It is in the last ten, in 7 that pass or 7 that remain.” (Narrated by Ahmad in his Musnad no. 2584.)

ʿAbd ar Razzaq narrated this in his Musannaf as a statement of Ibn ʿAbbas رضي الله عنهما. (See Musannaf ʿAbd ar Razzaq no. 7679. In it: ʿUmar ibn al Khattab رضي الله عنه gathered the companions of Muhammad ﷺ and asked them about Laylat al Qadr, and they agreed that it is in the last ten nights. Ibn ʿAbbas said, “I said to ʿUmar, I know, or I think I know, which night it is.” ʿUmar said, “Which night is it?” I said, “7 that pass, or 7 that remain, from the last ten nights.”)

Signs of Laylat al Qadr

The sun rising in its morning without rays

The most famous of what has been mentioned from the signs of Laylat al Qadr is that the sun rises in its morning without rays. This sign appears after the night of Laylat al Qadr has ended. The rays are what are seen from its light when it appears, like ropes or rods coming towards the one who looks at it, as people of language have said. (See Sharh an Nawawi ʿala Muslim 8/65.)

Muslim narrated from Zur ibn Hubaysh that he said, “I asked Ubayy ibn Kaʿb رضي الله عنه and said, ‘Your brother Ibn Masʿud رضي الله عنه says: Whoever stands in prayer throughout the year will reach Laylat al Qadr.’

He said, ‘May Allah have mercy on him; he wanted that people should not rely on a single night. He knows that it is in Ramadan and that it is in the last ten nights, and that it is the night of 27.’ Then he swore without making any exception that it is the night of 27. I said, ‘With what do you say that, O Abu al Mundhir?’ He said, ‘With the sign, or the indication, that the Messenger of Allah ﷺ informed us of, that the sun rises on that day having no rays.’” (Narrated by Muslim in his Sahih no. 762.)

In another wording, he said, “By Allah, the One besides whom there is no god, it is in Ramadan” and he swore without making any exception, “and by Allah, I know which night it is; it is the night that the Messenger of Allah ﷺ commanded us to stand in prayer, it is the night whose morning is the 27th. Its sign is that the sun rises on the morning of that day white, with no rays.” (Narrated by Muslim in his Sahih no. 762.)

This hadith is based on Zur ibn Hubaysh, from Ubayy ibn Kaʿb رضي الله عنه, and 8 narrators reported it from Zur. None of them mentioned this sign from Zur except in some narrations of ʿAbdah and ʿAsim. Sufyan ibn ʿUyaynah narrated from both of them with the wording that raises the sign to the Prophet ﷺ.

As for al Awzaʿi, he narrated from ʿAbdah, stopping the sign on Ubayy ibn Kaʿb رضي الله عنه, and Sufyan ath Thawri narrated from ʿAsim with the sign as a statement of Zur ibn Hubaysh, while the remaining 6 narrators from Zur did not mention the sign at all.

The most famous narrators from Zur in this hadith are ʿAbdah ibn Abi Lubabah and ʿAsim ibn Abi an Nujud. It is noticed that the narration of Sufyan ibn ʿUyaynah from ʿAbdah and ʿAsim together has the explicit raising of the sign to the Prophet ﷺ. This raised wording is the only narration that clearly states that the sign is from the words of the Prophet ﷺ.

The rest of the narrations stop the sign on Ubayy ibn Kaʿb رضي الله عنه or on Zur ibn Hubaysh, and some narrations leave out the sign entirely in the hadith of Zur from Ubayy.

The raised narration is the narration of Sufyan ibn ʿUyaynah from ʿAbdah. The rest of the narrators differ with him, whether they narrate from Zur ibn Hubaysh, or those who share with him in narrating from ʿAbdah and ʿAsim. Al Awzaʿi narrated from ʿAbdah as a statement of Ubayy ibn Kaʿb رضي الله عنه, and Shuʿbah narrated from ʿAbdah without any mention of the sign. (See Muslim no. 762 for the two wordings.)

Sufyan ath Thawri narrated from ʿAsim with the sign as a statement of Zur ibn Hubaysh, while Abu Hanifah narrated from ʿAsim as a statement of Ubayy ibn Kaʿb رضي الله عنه. (See Musnad Ahmad no. 21194; al Athar by Abu Yusuf no. 827.)

Yunus ibn ʿUbayd narrated from ʿAsim without mentioning the sign. (See al Muʿjam al Kabir by at Tabarani 9/317.)

It seems that the real cause of the confusion started in the narration from Zur ibn Hubaysh, since all of the narrators did not mention the sign except ʿAsim ibn Abi an Nujud. As for the narration of ʿAbdah, Sufyan ibn ʿUyaynah did not separate the wordings of ʿAsim and ʿAbdah, and the remaining narrations show that the problem is in the narration of ʿAsim, and he is known for weak memory and weak accuracy.

ʿAsim ibn Abi an Nujud had criticism concerning his memory and accuracy. His memory was poor, and he is especially weak in his narrations from Zur and from Abu Waʾil. An Nasaʿi said, “He is not a memoriser.” Yahya al Qattan said, “I did not find a man called ʿAsim except that I found his memory weak.” Ahmad and Abu Zurʿah declared him reliable. (See Mizaan al Iʿtidaal 2/357.)

Al Hafiz Ibn Rajab al Hanbali (d. 795 AH) said about him, “His memory was bad, and his narrations especially from Zur and Abu Waʾil are confused.” (Sharh ʿIlal at Tirmidhi by Ibn Rajab 2/788.)

Sufyan ibn ʿUyaynah narrated from ʿAbdah and ʿAsim together without separating their two wordings, and it is possible that the error and confusion came from ʿAsim.

Al Khatib al Baghdadi (d. 463 AH) mentioned in al Kifayah a chapter on one who heard a hadith from two men and kept it from both of them, then the wording of one of them mixed with the wording of the other, and he then quoted a hadith from Sufyan ibn ʿUyaynah, from ʿAbdah ibn Abi Lubabah and ʿAbd al Malik ibn ʿUmayr, and he mentioned that Sufyan said, “I heard it from ʿAbdah 69 years ago, and I heard it from ʿAbd al Malik as well, so the wording of one of them became mixed up with the other.” (Al Kifayah fi ʿIlm ar Riwayah p. 379.)

This shows that Sufyan ibn ʿUyaynah could have some of the wordings of ʿAbdah mixed when he joins him with someone else because of the long time since he heard it.

In the narration of Sufyan ath Thawri from ʿAsim, the one who mentioned the sun rising without rays is Zur ibn Hubaysh in explanation of what Ubayy ibn Kaʿb رضي الله عنه had left unclear, while in the report of Abu Hanifah from ʿAsim, the sign is from the words of Ubayy ibn Kaʿb رضي الله عنه. (See Musnad Ahmad no. 21194; al Athar by Abu Yusuf no. 827.)

For this reason, some of the scholars did not consider this sign as a raised report from the Prophet ﷺ. Al Qadi ʿIyad (d. 544 AH) said, “The statement of Ubayy about its sign, that the sun rises on its morning white without rays, can be understood in two ways.

One of them is that this description was special for the morning of the night that the Prophet ﷺ told them was Laylat al Qadr, and he made it a sign for them at that time, not that this description is for every morning after every Laylat al Qadr, just as he told them that he would prostrate in water and mud on its morning. The second is that this description is a special quality for it.” (Ikmal al Muʿlim bi Fawaʾid Muslim 3/116.)

On this, the raised report about the sign of Laylat al Qadr, that the sun comes out without rays, is weak.

If we assume that the report is sound, it is still open to meaning, and that it was only for that morning of the night that the Prophet ﷺ told them was Laylat al Qadr, just as he told them that he would prostrate in water and mud on its morning.

Astronomy experts have criticised the claim that the sun can rise without rays. The science of astronomy shows that the rays of the sun are steady across the year.

Dr Khalid az Zaaq, a member of the Arab Union for Space and Astronomy, said, “I have records of the rays of the sun for more than 36 years, and all of them show the steadiness of the rays of the sun throughout the year. In fact, science has shown that if its rays changed even a little, the whole group of planets would freeze, before we even speak about the rays being cut off.” (See the words of the astronomy researcher Khalid az Zaaq at: https://www.alyaum.com/articles/821237.)

It should be made clear that no one says that the sun truly rises with no rays at all, rather what is meant is how it appears to the eye of the one who looks. Some people explain this by saying that the angels, who came down in Laylat al Qadr, rise when the sun rises, and their great number comes between the one who looks and the rays of the sun.

Al Qadi ʿIyad (d. 544 AH) said, “It has been said about that that the bodies of the angels, which rise to the sky and which Allah mentioned that He sends down in that night until the dawn comes, cover it, and Allah knows best.” (Ikmal al Muʿlim bi Fawaʾid Muslim 3/116.)

Abu al ʿAbbas al Qurtubi (d. 656 AH) said, “It has been said that this was because of the angels rising to the sky, who came down in Laylat al Qadr. It is as if the angels, because of their large number, came between the one who looks and the rays of the sun, and Allah knows best.” (Al Mufhim lima Ashkala min Talkhis Kitab Muslim 2/391.)

There is no proof from the revealed texts for this way of explaining it. The angels remain until Laylat al Qadr ends, and its end is at the rising of dawn, not at the rising of the sun.

Based on what has been mentioned about the way people explain the sun rising without rays, some said that if the sun appears to the eye in a certain way because of what is in the air near the horizon, such as dust or mist that cover its rays, then it cannot be a lasting sign, because the weather changes from time to time and from place to place.

It can happen that there are mists near the horizon on some mornings that are not Laylat al Qadr, and even outside of Ramadan, and the sun seems to rise without rays to the eye of the one who looks, and in this way the sight of the sun without rays would no longer be a sign that sets Laylat al Qadr apart, because it would be shared with other nights.

The result is that proving this sign as a raised report to the Prophet ﷺ has some discussion, and its meaning also has discussion, even though it is the strongest of what has been reported in this subject.

The summary: the sign that the sun rises on the morning of Laylat al Qadr with no rays is not sound as a raised report to the Prophet ﷺ, and it is established as a stopped report from Ubayy ibn Kaʿb رضي الله عنه.

A Night that is Gentle, Bright, Neither Hot nor Cold

The meaning of gentle is that it is said, “a gentle day” and “a gentle night” when there is no heat or cold that causes harm. (An Nihayah fi Gharib al Hadith wal Athar 3/134.)

The meaning of bright is that al baljah is the light of the morning, and a bright night is a night that is full of light. (See An Nihayah fi Gharib al Hadith wal Athar 1/151.)

Ibn Khuzaymah and Ibn Hibban narrated from Jabir ibn ʿAbd Allah رضي الله عنهما that the Messenger of Allah ﷺ said, “I was shown Laylat al Qadr, then I was made to forget it. It is in the last ten nights of its month.

It is a gentle, bright night, neither hot nor cold.” (Narrated by Ibn Khuzaymah in his Sahih no. 2190, and by Ibn Hibban in his Sahih no. 3688.)

This hadith is weak. In its chain is al Fudayl ibn Sulayman an Numayri, and he is weak according to most of the scholars. ʿAbbas ad Duri narrated from Ibn Maʿin that he said, “He is not reliable.”

Abu Zurʿah said, “His hadith is soft,” and Ibn al Madini, who was known for strictness, narrated from him. Abu Hatim said, “His hadith is written; he is not strong.”

Al Ajurri narrated from Abu Dawud, “ʿAbd ar Rahman would not narrate from him.” An Nasaʿi said, “He is not strong.” Ibn Hibban counted him among the reliable ones and said, “He used to narrate strange reports from Musa ibn ʿUqbah.” Salih ibn Muhammad Jazrah said, “He is a denier of hadith.” (See Tahdhib at Tahdhib 8/292.)

Also in its chain is ʿAbd Allah ibn ʿUthman ibn Khuthaym, and there is some difference about him. Ibn Abi Maryam narrated from Ibn Maʿin that he said, “He is reliable, a proof.”

Al ʿAjli said, “He is reliable.” Abu Hatim said, “There is no harm in him, his hadith is acceptable.” An Nasaʿi said, “He is reliable,” and he said in another place, “He is not strong.”

ʿAbd Allah ibn ad Duraqi narrated from Ibn Maʿin, “His hadith is not strong,” and Ibn ʿAdi said, “He is rare in hadith, and his hadith are acceptable hadith.”

Ibn Saʿd said, “He died at the end of the caliphate of Abu al ʿAbbas or the start of the caliphate of Abu Jaʿfar, and he was reliable, and he had good hadith.” An Nasaʿi narrated in al Hajj a hadith from Ibn Jurayj, from ʿAbd Allah ibn Khuthaym, from Abu az Zubayr, from Jabir, then said, “Ibn Khuthaym is not strong. I only narrated this so that people would not think that Ibn Jurayj took it from Abu az Zubayr.”

Then he said, “Yahya and ʿAbd ar Rahman did not leave the hadith of Ibn Khuthaym, except that ʿAli ibn al Madini said, ‘Ibn Khuthaym is denier of hadith, and ʿAli was firm in this science.’” Ibn Hibban counted him among the reliable ones and said, “He used to make mistakes.” (See Tahdhib at Tahdhib 5/315; ath Thiqaat by Ibn Hibban 5/34.)

Ad Daraqutni said about Ibn Khuthaym, whom he called Ibn Khushaym, “He is weak.” (Al Ilzamaat wat Tatabbuʿ by ad Daraqutni p. 352.)

Abu Tahir al Mukhlis and at Tabarani narrated from Wathilah al Asqaʿ رضي الله عنه that the Prophet ﷺ said, “Laylat al Qadr is a gentle, bright night, neither hot nor cold…” (Narrated by Abu Tahir al Mukhlis in al Mukhlisiyyat no. 1522, and at Tabarani in al Muʿjam al Kabir no. 139.)

This hadith has a very weak chain. At Tabarani and Abu Tahir al Mukhlis both narrated it from Bishr ibn ʿAwn, from Bakkar ibn Tamim, from Makḥul, from Wathilah.

The chain is very weak, and the problem in it is from Bishr ibn ʿAwn and Bakkar ibn Tamim. Ibn Hibban said about Bishr ibn ʿAwn, “He narrated from Bakkar ibn Tamim, from Makḥul, from Wathilah a collection of 600 hadiths, all of them made up; it is not permitted to use him as proof in any way.” (Al Majruhin by Ibn Hibban 1/190.)

Ibn Abi Hatim said, “I asked my father about Bakkar ibn Tamim, and he said, ‘Bakkar ibn Tamim and Bishr are both unknown.’” (Al Jarh wat Taʿdil by Ibn Abi Hatim 2/408.)

Adh Dhahabi said, “Bishr ibn ʿAwn has a false collection from Bakkar ibn Tamim from Makḥul.” (Diwan ad Duʿafaʾ p. 49 no. 598.)

This chain does not strengthen the one before it because of its severe weakness.

Ahmad narrated in his Musnad from ʿUbada ibn as Samit رضي الله عنه that the Messenger of Allah ﷺ said, “The sign of Laylat al Qadr is that it is clear, bright, as if there is a bright moon in it, still and calm, with no cold and no heat…” (Narrated by Ahmad in his Musnad no. 23208.)

There are two problems in this chain. The first is that it is broken, because Ahmad narrated it in his Musnad from the way of Buqayyah, from Buḥayr ibn Saʿd, from Khalid ibn Maʿdan, from ʿUbada ibn as Samit رضي الله عنه.

Khalid ibn Maʿdan did not hear from ʿUbada. Ibn Abi Hatim said, “I heard my father say, Khalid ibn Maʿdan did not have a confirmed hearing from ʿUbada ibn as Samit رضي الله عنه.” (Al Marasil by Ibn Abi Hatim p. 52 no. 181.)

Al Mizzi mentioned in Tuḥfat al Ashraf that al Hafiz Abu Nuʿaym said that Khalid did not meet ʿUbada ibn as Samit رضي الله عنه and did not hear from him. (See Tuḥfat al Ashraf 4/248 no. 5086.)

Adh Dhahabi said about Khalid ibn Maʿdan, “He narrated from a group of the companions, and most of that is broken. He narrated from Muʿadh ibn Jabal, Abu ad Dardaʾ, ʿAishah, ʿUbada ibn as Samit, Abu ʿUbaydah ibn al Jarrah and others.” (Siyar Aʿlam an Nubalaʾ 4/537.)

Ibn Kathir said about this hadith, “Its chain is good, but it is broken, because Khalid did not hear from ʿUbada.” (Jamiʿ al Masanid was Sunan 4/543.)

When Ibn Hajar mentioned in at Tahdhib the narrations of Khalid ibn Maʿdan from ʿUbada ibn as Samit and Abu ad Dardaʾ, he said, “He did not mention hearing from them.” (Tahdhib at Tahdhib 3/118.)

There is a second chain that follows Khalid ibn Maʿdan. Abu Yusuf al Fisawi narrated it from Ishaq ibn Sulayman ar Razi, from Muʿawiyah ibn Yahya, from az Zuhri, from Muhammad ibn ʿUbada ibn as Samit, from his father, with this hadith. (See al Maʿrifah wat Tarikh 1/386.)

This chain has Muʿawiyah ibn Yahya as Sadafi, and he is weak, especially in what Ishaq ibn Sulayman narrates from him. Yahya ibn Maʿin said about him, “He is nothing.” Abu Hatim said, “He is weak in hadith, and his hadith contain denials.”

Al Bukhari said, “Haqal ibn Ziyad narrated from him hadiths that are straight, as if they are from a book.

ʿIsa ibn Yunus and Ishaq ibn Sulayman narrated from him hadiths that are deniers, as if they are from his memory.” Abu Zurʿah said, “He is not strong; all his hadiths are changed.” Ibn Hibban said, “He is very denier of hadith. He used to buy books and narrate from them.

Then his memory changed, so he narrated with confusion from az Zuhri and others, and his narrations from Ishaq ibn Sulayman and those like him are as if turned upside down.” (Al Jarh wat Taʿdil by Ibn Abi Hatim 8/384; al Majruhin by Ibn Hibban 3/3; at Tarikh al Kabir by al Bukhari 7/336 no. 1447.)

The second problem in the chain is the weakness of Buqayyah ibn al Walid. Adh Dhahabi said about him, “He is one of the leading memorisers, but he narrates from everyone, and he has strange reports that are denier from reliable narrators because of his large number of narrations.

Ibn Khuzaymah said, ‘I do not use Buqayyah as proof.’ Ahmad ibn Hanbal said, ‘He has denier reports from reliable narrators.’

Ibn ʿAdi said, ‘Buqayyah has acceptable hadith, but he differs with the reliable narrators, and when he narrates from other than the people of ash Sham, he mixes up, like Ishmaʿil ibn ʿAyyash.’ Some said that he used to attribute the chains to trustworthy narrators when they were in fact from weak narrators.

Ibn Hibban said, ‘He heard from Shuʿbah and Malik and others hadiths that are straight, then he heard from people who lied about Shuʿbah and Malik, and he narrated from reliable narrators by hidden transmission, dropping those liars who were between him and them, so it is not permitted to use him as proof.’” (Al Mughni fi ad Duʿafaʾ 1/109 no. 944.)

Abu Hatim ar Razi said, “I asked Abu Mushir about a hadith of Buqayyah, and he said, ‘Beware of the hadiths of Buqayyah, and be on your guard with them, for they are not clean.’” (Al Kamil fi Duʿafaʾ ar Rijal 2/259.)

Al Hafiz Ibn Hajar said in at Taqrib about Buqayyah, “He is truthful, but he makes a lot of hidden transmission from weak narrators.” (Taqrib at Tahdhib p. 126 no. 734.)

But in this chain, Buqayyah clearly said that he heard from Buḥayr ibn Saʿd.

Abu Dawud at Tiyalisi, Muhammad ibn Nasr al Marwazi and Ibn Khuzaymah narrated from Ibn ʿAbbas رضي الله عنهما from the Prophet ﷺ that he said, “It is a generous night that is gentle; it is neither hot nor cold…” (Narrated by Ibn Khuzaymah in his Sahih no. 2192, and by at Tiyalisi in his Musnad no. 2802.)

The chain is weak. In it is Zamʿah ibn Salih al Jundi. Ahmad and Ibn Maʿin declared him weak. Ibn Maʿin said in another place, “He is acceptable in hadith.” Abu Zurʿah said about him, “He is soft and weak in hadith.” Al Bukhari said, “He differs in his hadith; Ibn al Mahdi left him at the end.” An Nasaʿi said, “He is not strong; he makes many mistakes in hadith from az Zuhri.”

Abu Dawud said, “He is weak.” Abu Hatim said, “Zamʿah ibn Salih is weak.” Ibn Hibban said, “He was a righteous man, but he would be mistaken and not know, and he would be wrong and not understand, until the denier reports he narrates from well known narrators became many. ʿAbd ar Rahman used to narrate from him, then left him.” (See Mizaan al Iʿtidaal 2/81; al Jarh wat Taʿdil by Ibn Abi Hatim 3/624; al Majruhin by Ibn Hibban 1/312; Taqrib at Tahdhib p. 217 no. 2035.)

When Ibn Khuzaymah narrated this hadith in his Sahih he said, “There is something in my heart about the memory of Zamʿah.” (Sahih Ibn Khuzaymah 3/578.)

The second problem in the chain is that Salamah ibn Wuharam is differed about. Ibn Maʿin and Abu Zurʿah declared him reliable, while Abu Dawud declared him weak, and his narrations from Zamʿah are denier. ʿAbd Allah ibn Ahmad said from his father, “Zamʿah narrated from him denier hadiths; I fear that his hadith is weak.” (Tahdhib at Tahdhib 4/161.)

Ibn Hibban said about Salamah ibn Wuharam, “His hadith is to be considered when it is not from the narration of Zamʿah ibn Salih from him.” (Ath Thiqaat by Ibn Hibban 6/399.)

Adh Dhahabi said in al Mughni, “Zamʿah narrates from him denier hadiths.” (Al Mughni fi ad Duʿafaʾ 1/276 no. 2550.)

Al Albani graded the hadith sound when all its chains are gathered, in his notes on Sahih Ibn Khuzaymah. (See Sahih Ibn Khuzaymah 3/331 no. 2192; also as Ṣahih al Jamiʿ as Saghir wa Ziyadatih 2/962 no. 5475.)

It is noticed that the description of the night as gentle, neither cold nor hot, came in hadiths that are weak.

The actual state of affairs also shows that this is not right, because the month of Ramadan passes through all the seasons of the year. It comes in winter, when the nights are cold, and it comes in summer, when the nights are hot.

The weather also differs from place to place. Some parts of the earth have very strong cold for long periods, like the north and south poles, and other parts have very strong heat for long periods.

It may be said that what is meant by “neither hot nor cold” is that the night is moderate compared to the nights before it and after it. So if the nights before it have a temperature of zero degrees, and the nights after it are below zero, then Laylat al Qadr might be about 2 to 3 degrees, so it is neither hot nor cold compared to what is before it and what is after it, and the matter is relative.

A Night When There Is No Shooting Star

Imam Ahmad (d. 241 AH) narrated in his Musnad from Ubadah ibn al Samit that the Messenger of Allah ﷺ said: “Indeed, the sign of Laylat al Qadr is that it is clear and bright, as if there is a shining moon in it, still and serene, there is no cold in it and no heat, and it is not permissible for any star to be thrown in it until morning.” (It was narrated by Imam Ahmad in his Musnad, no. 23208.)

The point of evidence from this hadith is his saying: “and it is not permissible for any star to be thrown in it until morning.”

This hadith is weak, because its chain is broken. Ahmad narrated it in his Musnad from Khalid ibn Maadan (d. 103 AH) from Ubadah ibn al Samit, and Khalid ibn Maadan did not hear from Ubadah ibn al Samit.

In its chain also is Baqiyyah ibn al Walid (d. 197 AH). He has munkar reports and he contradicts the trustworthy narrators, and the discussion about that has already preceded under the first sign from the signs of Laylat al Qadr.

Abu Yusuf al Fisawi Yaqub ibn Sufyan (d. 277 AH) narrated, through the route of Ishaq ibn Sulayman al Razi (d. 282 AH), from Muawiyah ibn Yahya al Sadafi (d. 164 AH), from al Zuhri Muhammad ibn Muslim ibn Shihab (d. 124 AH), from Muhammad ibn Ubadah ibn al Samit, from his father, from the Prophet ﷺ: “And from its signs is that it is a bright, clear night, still, neither hot nor cold, as if there is a palace in it, and it is not permissible for any star to be thrown in that night until morning…” (Al Marifah wa al Tarikh 1/386.)

The point of evidence from this hadith is his saying: “and it is not permissible for any star to be thrown in that night until morning.”

This hadith is weak, and its flaw is Muawiyah ibn Yahya al Sadafi, who is weak, especially in what Ishaq ibn Sulayman narrated from him, and the discussion about that has already preceded under the first sign.

Abu Tahir al Mukhlis Ahmad ibn Muhammad al Baghdadi (d. 393 AH) and al Tabarani Abu al Qasim Sulayman ibn Ahmad (d. 360 AH) narrated from Wathilah ibn al Asqa that the Prophet ﷺ said: “Indeed, Laylat al Qadr is clear and bright, neither hot nor cold, there is no cloud in it, no rain and no wind, and no star is thrown in it…” (It was narrated by Abu Tahir al Mukhlis in al Mukhlisiyat, no. 1522, and by al Tabarani in al Mujam al Kabir, no. 139.)

The point of evidence from this hadith is his saying: “and no star is thrown in it.” This hadith is very weak. Al Tabarani and Abu Tahir al Mukhlis narrated it through the route of Bishr ibn Awan, from Bakkar ibn Tamim, from Makul, from Wathilah. The flaw in this hadith is Bishr ibn Awan and Bakkar ibn Tamim. Abu Hatim al Razi (d. 277 AH) mentioned that they are both unknown.

Ibn Hibban (d. 354 AH) mentioned that Bishr narrated from Bakkar, from Makul, from Wathilah, a collection of narrations in which there are 600 hadiths, all of them fabricated, and the discussion about that has already preceded under the first sign.

Ibn al Jawzi Abdurrahman ibn Ali (d. 597 AH) narrated with his chain from al Hasan al Basri (d. 110 AH) that the Messenger of Allah ﷺ said: “Seek Laylat al Qadr in the last ten nights, on the ninth, the seventh and the fifth, and the last night. It is a bright night, neither hot nor cold, no star is thrown in it, and no dog barks in it.” (It was narrated by Ibn al Jawzi in al Tabsirah 2/97.)

The point of evidence from this hadith is his saying: “no star is thrown in it.” This hadith is mursal, because al Hasan al Basri is a tabi, and he did not meet the Messenger of Allah ﷺ. Hamad ibn Salamah (d. 167 AH) alone narrated it, and there is discussion about him, especially in what he narrates alone. Imam Muslim ibn al Hajjaj (d. 261 AH) mentioned in al Tamyiz that when Hamad narrates from other than Thabit, he makes many mistakes in their hadiths. (Al Tamyiz by Muslim, page 218.)

Al Dhahabi Shams al Din Muhammad ibn Ahmad (d. 748 AH) said about Hamad in al Mugni: “He is an imam and trustworthy, but he has mistakes and strange reports, and others are more firm than him.” (Al Mugni fi al Duafa 1/189, no. 1711.)

A Night with no Cloud, No Rain and No Wind

Abu Tahir al Mukhlis (d. 393 AH) and al Tabarani (d. 360 AH) narrated from Wathilah ibn al Asqa that the Prophet ﷺ said: “Indeed, Laylat al Qadr is clear and bright, neither hot nor cold, there is no cloud in it, no rain and no wind, and no star is thrown in it…” (It was narrated by Abu Tahir al Mukhlis in al Mukhlisiyat, no. 1522, and by al Tabarani in al Mujam al Kabir, no. 139.)

The point of evidence from this hadith is his saying: “there is no cloud in it, no rain and no wind.” This hadith is very weak, because it comes through the route of Bishr ibn Awan, from Bakkar ibn Tamim, from Makul, from Wathilah, and its flaw is Bishr ibn Awan and Bakkar ibn Tamim.

Abu Hatim said they are both unknown. Ibn Hibban mentioned that Bishr narrated from Bakkar, from Makul, from Wathilah, a collection of narrations in which there are 600 hadiths, all of them fabricated. The discussion of this hadith has already preceded under the first and second signs.

What shows the falseness of this hadith is that Laylat al Qadr, in one of the years during the time of the Prophet ﷺ, was a rainy night. It is established in the authentic collection from the hadith of Abu Said al Khudri that he said: the Prophet ﷺ said: “I have been shown this night, then I was made to forget it, so seek it in the last ten nights, and seek it in every odd night.

I have seen myself prostrating in water and mud.” The sky poured forth in that night and it rained, and the masjid leaked at the place of prayer of the Prophet ﷺ on the night of the twenty first. My two eyes saw him when he left the morning prayer and his face was covered in mud and water. (It was narrated by Abu Tahir al Mukhlis in al Mukhlisiyat, no. 1522, and by al Tabarani in al Mujam al Kabir, no. 139. It was also narrated by al Bukhari in his Sahih, no. 2018.)

A Night when Dogs do not Bark

Ibn al Jawzi (d. 597 AH) narrated with his chain from al Hasan al Basri (d. 110 AH) that the Messenger of Allah ﷺ said: “Seek Laylat al Qadr in the last ten nights, on the ninth, the seventh and the fifth, and the last night. It is a bright night, neither hot nor cold, no star is thrown in it, and no dog barks in it.” (It was narrated by Ibn al Jawzi in al Tabsirah 2/97.)

The point of evidence from this hadith is his saying: “and no dog barks in it.” This hadith is mursal, because al Hasan al Basri is a tabi, and he did not meet the Messenger of Allah ﷺ.

Hamad ibn Salamah (d. 167 AH) alone narrated it, and there is discussion about him, especially in what he narrates alone. Imam Muslim (d. 261 AH) mentioned in al Tamyiz that when Hamad narrates from other than Thabit, he makes many mistakes in their hadiths. (Al Tamyiz by Muslim, page 218.)

Al Dhahabi (d. 748 AH) said about Hamad in al Mugni: “He is an imam and trustworthy, but he has mistakes and strange reports, and others are more firm than him.” (Al Mugni fi al Duafa 1/189, no. 1711.)

What also shows the falseness of this hadith is what is seen and felt in reality. Ibn Uthaymin Muhammad ibn Salih (d. 1421 AH) said: “As for what is mentioned that the barking of dogs becomes less in it, or stops completely, then this is not sound. At times a person watches all ten nights and finds that the dogs bark and do not stop.” (Al Sharh al Mumti ala Zad al Mustaqni 6/497.)

A Night of Rain and Wind

Imam Ahmad (d. 241 AH) in his Musnad and al Bazzar Ahmad ibn Amr al Bazzar (d. 292 AH) in al Bahr al Zakhkhar narrated from Jabir ibn Samurah that the Messenger of Allah ﷺ said: “Seek Laylat al Qadr in the last ten nights of Ramadan, in the odd nights. I have seen it, then I was made to forget it. It is a night of rain and wind, or he said: of drizzle and wind.” (It was narrated by Imam Ahmad in his Musnad, no. 21313, and by al Bazzar in his Musnad, no. 4266.)

The point of evidence from this hadith is his saying: “it is a night of rain and wind, or he said: of drizzle and wind.” This hadith is narrated through the route of Abdurrahman ibn Sharik, from his father Sharik ibn Abdullah al Qadi (d. 177 AH), from Simak ibn Harb, from Jabir ibn Samurah. Al Bazzar said: “We do not know anyone who narrated this hadith from Simak except Sharik, and we do not know anyone who narrated it with this wording from Sharik except Abdurrahman ibn Sharik from his father.” (Musnad al Bazzar 10/185.)

Abdurrahman ibn Sharik is weak in hadith. Abu Hatim said about him: “His hadith is very weak.” (Al Jarh wa al Tadil by Ibn Abi Hatim 5/244.)

He has been followed in this hadith. Al Tabarani (d. 360 AH) narrated it through the route of Khalad ibn Yazid, from Sharik, from Simak ibn Harb, from Jabir ibn Samurah, marfu, with the wording: “I was shown Laylat al Qadr then I was made to forget it, so seek it in the last ten nights, and he said: it is a night of wind, rain and thunder.” (It was narrated by al Tabarani in al Mujam al Kabir, no. 1962.)

Khalad ibn Yazid was mentioned by Ibn Hibban (d. 354 AH) in al Thiqat, and he said about him: “He may make mistakes.” (Al Thiqat by Ibn Hibban 8/229.)

No one declared him reliable except Ibn Hibban. Al Bukhari (d. 256 AH) mentioned a hadith for him and said: “No one follows him in it.” (Al Tarikh al Kabir by al Bukhari 3/189.)

Al Tirmidhi (d. 279 AH) narrated one hadith from him and found it strange. Al Dhahabi (d. 748 AH) mentioned another hadith for him in al Mizaan among his deniable narrations. (See Tahrir Taqrib al Tahdhib 1/368.)

Abu Dawud al Tayalisi (d. 204 AH) opposed them and narrated it from Sharik, from Simak, from Jabir ibn Samurah, that the Messenger of Allah ﷺ said: “Seek Laylat al Qadr in the last ten nights.” (It was narrated by al Tayalisi in his Musnad, no. 815.)

He did not mention any sign of Laylat al Qadr. Simak was also narrated from by Shubah ibn al Hajjaj (d. 160 AH) and Asbat ibn Nasr (d. 200 AH), and they did not mention any signs of Laylat al Qadr. (See al Mujam al Saghir by al Tabarani, no. 285, and Musannaf Ibn Abi Shaybah, no. 8910.)

This is supported by what al Bukhari narrated in his Sahih from the hadith of Abu Said al Khudri that the Prophet ﷺ said: “I have been shown this night, then I was made to forget it, so seek it in the last ten nights, and seek it in every odd night, and I have seen myself prostrating in water and mud.

The sky poured forth in that night and it rained, and the masjid leaked at the place of prayer of the Prophet ﷺ on the night of the twenty first. My two eyes saw him when he left the morning prayer and his face was covered in mud and water.” (It was narrated by al Bukhari in his Sahih, no. 2018.)

The point of evidence from this hadith is the saying of the Prophet ﷺ: “I have seen myself prostrating in water and mud,” and the saying of Abu Said: “The sky poured forth in that night and it rained, and the masjid leaked at the place of prayer of the Prophet ﷺ on the night of the twenty first, and my two eyes saw him when he left the morning prayer and his face was covered in mud and water.”

As for what has been mentioned as a sign of rain and wind, the authentic hadith contains the sign of rain, and it does not contain anything that indicates wind.

It was a sign for Laylat al Qadr in that particular year in which the Prophet ﷺ was seeking it, and it is not a necessary sign for every Laylat al Qadr that comes after, because he spoke of Laylat al Qadr on other nights, such as the night of the twenty third which is called the night of al Juhani. The reality that is seen and felt shows that in years when Ramadan falls in the summer months, there can be years when no night of Ramadan contains rain and wind.

Al Hafiz Ibn Hajar al Asqalani (d. 852 AH) said: “We see many years in which Ramadan passes without any rain, while we believe that Ramadan does not pass without Laylat al Qadr.” (Fath al Bari by Ibn Hajar 4/267.)

Al Qadi Iyad (d. 544 AH) said: “His saying: ‘I was shown that I would prostrate in its morning in water and mud’ is a sign that was made for him in that year, and Allah knows best, so that he would recognise it by it, just as he recognised it by the sun and other things.” (Ikmal al Mualim bi Fawaid Muslim 4/148.)

The Wisdom in The Exact Night Not Being Known

What must be pointed out at the end of this discussion is that the Shariah has hidden the exact determination of Laylat al Qadr from the people for wise reasons and benefits.

Ibn Kathir (d. 774 AH) said: “When it is left unspecified, those who seek it strive to look for it in all the possible times in which it is hoped for, so that there will be more worship. If they knew its exact night, their resolve would weaken and they would suffice with standing in prayer on that night only.” (Tafsir Ibn Kathir 8/451.)

For this reason the Prophet ﷺ, when knowledge of its exact night was lifted, said: “Perhaps that is better for you.” (It was narrated by al Bukhari in his Sahih, no. 49.)

The presence of a permanent sign that points to it would contradict the wisdom in hiding it. The fact that there is no established sign that points to it is what suits the aim of the Shariah in hiding this night and not fixing it, so that people strive in worship throughout the whole of the last ten nights of Ramadan.

If someone were to say: no authentic hadith has been established concerning the signs which precede Laylat al Qadr or accompany it, except that the sign of the sun rising with no rays on its morning does not conflict with the wisdom of hiding it, and does not conflict with striving in worship in it, because this sign is only known after it has passed.

The answer is that this sign cannot be authentically attributed to the Prophet ﷺ. It is something that is assumed, because dust may appear so that it is thought that it has no rays.

Also, even if we were to suppose, for the sake of argument, that it is authentic, then whoever sees the sun and thinks that it has no rays at the beginning of the ten nights may become weak in determination concerning worship for the rest of the nights, and this conflicts with the aim of striving in all ten nights.

In conclusion, the cosmic and sensory signs of Laylat al Qadr have no sound evidence for them. It is not legislated to occupy oneself with tracking the signs as some people do.

The obligation is to strive in the last ten nights. If someone does that, then he has certainly stood in Laylat al Qadr, even if he does not know which night it was. Striving in worship is better than wasting time tracking signs that are not established, or being occupied with dreams and visions. This turns a person away from what the Prophet ﷺ encouraged.

No one should understand from the command to seek Laylat al Qadr that he should become occupied with tracking its sensory signs, or dreams and visions.

The one who commanded seeking it made clear, by his own practice, how it is to be sought, and that is by iitikaf, standing in prayer at night, remembrance, recitation of the Quran and righteous deeds. There is no sound report that the Prophet ﷺ tracked sensory signs in order to rule that this particular night was Laylat al Qadr by exact designation.

This does not conflict with the hadith of his prostrating in water and mud. That was a specific event in which he informed them that he had been shown it and then made to forget it, and that he would prostrate in water and mud.

It also does not conflict with the hadith: “I see that your dreams have come together…” because that was not a call to give importance to dreams and visions in tracking Laylat al Qadr, but it was a description of a specific situation. For this reason it has not been reported that attention to dreams was repeated throughout the nine Ramadans which the Messenger ﷺ fasted.

The Meaning of the Night being better Than One Thousand Months

The meaning of the virtue of Laylat al Qadr being better than 1000 months in His saying:

ليلة القدر خير من ألف شهر۝

“The Night of Decree is better than a thousand months.” (al Qadr 3)

is that the righteous deed performed in Laylat al Qadr is better than the deed of 1000 months. This meaning has been reported from Mujahid and Amr ibn Qays al Mulai (d. 136 AH). (See Tafsir al Tabari 24/533.)

Qatadah (d. 117 AH) said: “Better than 1000 months in which there is no Laylat al Qadr.” (Tafsir al Tabari 24/533.)

Al Tabari (d. 310 AH) judged this to be the stronger view, saying: “The saying that is most in harmony with the apparent wording of the revelation is the saying of the one who said: a deed in Laylat al Qadr is better than the deed of 1000 months in which there is no Laylat al Qadr.” (Tafsir al Tabari 24/534.)

Ibn Kathir (d. 774 AH) upheld the choice of al Tabari and said: “This saying, that it is better than the worship of 1000 months in which there is no Laylat al Qadr, is the choice of Ibn Jarir, and it is the correct view and not what opposes it.” (Tafsir Ibn Kathir 8/443.)

Al Thalabi (d. 427 AH) attributed this view to the commentators. (See Tafsir al Thalabi 30/112.)

Al Razi Fakhr al Din (d. 606 AH) said: “Know that whoever brings it to life, it is as if he has worshipped Allah for more than 80 years. Whoever brings it to life every year, it is as if he has been granted many lifetimes.” (Tafsir al Razi 23/232.)

This meaning is confirmed by two matters from the Sunnah.

The first is the encouragement of the Prophet ﷺ to do righteous deeds in Laylat al Qadr, such as standing in prayer and iitikaf. This is a clarification, by speech, of the meaning of the night being better than 1000 months.

The second is the Messenger ﷺ seeking Laylat al Qadr and striving in it with righteous deeds such as iitikaf, standing in prayer, remembrance and all acts of worship.

This is a clarification, by action, of the meaning of the night being better than 1000 months. The action of the Prophet ﷺ explains the Quran. Allah, the Exalted, says:

وأنزلنا إليك الذكر لتبين للناس ما نزل إليهم۝

“And We have sent down to you the Reminder so that you may make clear to the people what has been sent down to them.” (al Nahl 44)

The Messenger ﷺ explains the Quran by speech and action. From his explanation by action is his way of performing the five daily prayers, as an explanation of His saying:

وأقيموا الصلاة۝

“And establish the prayer.” (al Baqarah 43)

In the same way all of the general commands in the Quran are explained by the detailed actions of the Messenger ﷺ, and from that is his explanation of the meaning of the excellence of Laylat al Qadr.

Recommended Acts on Laylat al Qadr

The revealed texts show that a number of righteous deeds are recommended in this blessed night.

The first is standing in prayer at night. In the two Sahih collections, from Abu Hurayrah, from the Prophet ﷺ, he said: “Whoever stands in prayer in Laylat al Qadr out of faith and seeking reward, his past sins will be forgiven.” (It was narrated by al Bukhari in his Sahih, no. 1901, and by Muslim in his Sahih, no. 759.)

What is meant by standing in it is spending it in prayer, and included in that is recitation of the Quran, remembrance, seeking forgiveness and supplication during the prayer.

Concerning his saying “whoever stands”, al Nawawi Yahya ibn Sharaf (d. 676 AH) said: “This wording indicates encouragement and recommendation, not obligation. The ummah is agreed that standing in Ramadan is not obligatory but recommended.” (Sharh al Nawawi ala Muslim 6/40.)

The meaning of his saying “out of faith” is believing in the reward from Allah for standing. The meaning of “seeking reward” is that he seeks his reward from Allah.

Badr al Din al Ayni (d. 855 AH) said: “The accusative form of iman here is a circumstantial phrase, meaning ‘while being a believer’. The same applies to ihtisab, meaning ‘while seeking reward’. Some have said it is in the accusative because it is a reason, or a specification. These two views are far fetched, and whoever has a hand in Arabic does not transmit such things.” (Umdat al Qari 10/274.)

Ibn al Mulqin Siraj al Din Umar (d. 804 AH) said: “This hadith shows that deeds do not grow and are not accepted except with seeking reward and sincere intentions.” (Al Tawdih li Sharh al Jami al Sahih 13/72.)

His saying “his past sins will be forgiven” means his sins are forgiven. The scholars differed as to whether this includes all sins, or is limited to minor sins.

Al Qastallani Ahmad ibn Muhammad (d. 923 AH) said: “His saying ‘of his sins’ is a construct phrase which is general, so it includes all sins, but according to the majority it is restricted to minor sins.” (Irshad al Sari li Sharh Sahih al Bukhari 3/352.)

Ibn Abd al Barr (d. 463 AH) rejected the saying that it includes all sins and said: “This is clear ignorance and agreement with the Murjiah in what they hold. How can it be possible for someone with intellect to carry these reports upon their general wording while he hears the saying of Allah, O you who believe, turn to Allah with sincere repentance.”

He said: “If purification, prayer and all acts of goodness expiated major sins, while the one purifying himself and praying is not remembering his destructive sin, nor intending to leave it, nor does remorse over it come to his mind at that moment, then the command of Allah with repentance would have no meaning.” (Al Tamhid by Ibn Abd al Barr 3/152 3/153.)

From the hadiths that show standing on Laylat al Qadr is the hadith of Aishah that she said: “When the Prophet ﷺ entered the last ten nights, he tightened his waist wrapper, spent his night in worship and woke his family.” (It was narrated by al Bukhari in his Sahih, no. 2024, and by Muslim in his Sahih, no. 1174.)

The meaning of “he spent his night in worship” is that he did not sleep in it, because he was busy with worship. The word “brought to life” for the night implies that he stayed awake in it, because sleep is the brother of death. This is supported by the narration of Imam Ahmad (d. 241 AH) which says: “The Messenger of Allah ﷺ used to mix the first twenty nights with prayer and sleep.” (It was narrated by Imam Ahmad in his Musnad, no. 25777.)

It is also supported by the narration of Ibn Khuzaymah (d. 311 AH): “Then he would not come to his bed until the month ended.” (It was narrated by Ibn Khuzaymah in his Sahih, no. 2216.)

In another narration: “When the Messenger of Allah ﷺ reached the night of nineteen in Ramadan, he tightened his waist wrapper and left his bed until he broke his fast.” (It was narrated by al Uqayli in al Duafa al Kabir 3/191.)

In another narration: “When the last ten nights of Ramadan entered, he folded up his bed, avoided his wives and made his dinner his meal before dawn.” (It was narrated by al Tabarani in al Mujam al Awsat, no. 5653.)

Even though these narrations are weak in chain, they support each other. They are explanatory narrations clarifying the meaning of “he spent his night in worship.”

The least level of virtuous standing is that a person stands with his imam until the imam leaves, because of the hadith of Abu Dharr, who said that the Messenger of Allah ﷺ said: “When a man prays with the imam until he leaves, it is recorded for him as standing for a whole night.” (It was narrated by Abu Dawud in his Sunan, no. 1375, by al Tirmidhi in his Jami, no. 806, who said: this hadith is hasan sahih, and by Ibn Majah in his Sunan, no. 1327.)

The highest level of standing is standing for the whole night, as indicated by the hadith of al Numan ibn Bashir, in which he said: “We stood with him on the night of the twenty fifth until halfway through the night. Then we stood with him on the night of the twenty seventh until we thought we would miss al falah, and they used to call suhur al falah.” (It was narrated by al Nasa i in his Sunan, no. 1605, by Ibn Khuzaymah in his Sahih, no. 2204, and by al Hakim in al Mustadrak, no. 1614, who said: this hadith is authentic according to the conditions of al Bukhari, and they did not narrate it.)

The second deed is iitikaf. The Messenger of Allah ﷺ used to make iitikaf in the last ten nights of Ramadan seeking Laylat al Qadr, and he encouraged his companions to do that. Al Bukhari narrated in his Sahih from Abu Said al Khudri that the Prophet ﷺ said: “Whoever made iitikaf with me should make iitikaf for the last ten nights. I have been shown this night, then I was made to forget it, and I have seen myself prostrating in water and mud on its morning, so seek it in the last ten nights.” (It was narrated by al Bukhari in his Sahih, no. 2027.)

The third deed is supplication. Aishah said: “I said: O Messenger of Allah, if I know which night is Laylat al Qadr, what should I say in it He said: say, Allahumma innaka afuwun tuhibb al afwa faafu anni.” (It was narrated by al Tirmidhi in his Jami, no. 3513, and he said: this hadith is hasan sahih.)

The fourth deed is giving charity. In the two Sahih collections, from Ibn Abbas, he said: “The Prophet ﷺ was the most generous of people in goodness, and he was most generous of all in Ramadan.” (It was narrated by al Bukhari in his Sahih, no. 1902, and by Muslim in his Sahih, no. 2308.)

Al Bukhari said: “Chapter: the most generous the Prophet ﷺ would be was in Ramadan.” (Sahih al Bukhari 3/26.)

Abu al Abbas al Qurtubi (d. 656 AH) said: “His saying ‘and he was most generous of all in Ramadan’ was due to several reasons. One of them is desire for the reward of Ramadan, because deeds of goodness in it have multiplied reward.” (Al Mufhim lima Ashkala min Talkhis Kitab Muslim 6/102.)

Ibn Rajab al Hanbali (d. 795 AH) said: “The month of Ramadan is the month in which Allah is generous to His servants with mercy, forgiveness and release from the Fire, especially in Laylat al Qadr. Allah shows mercy to those of His servants who show mercy to others, as he said: Allah only shows mercy to those of His servants who are merciful.

Whoever is generous to the servants of Allah, Allah will be generous to him with giving and favour, for the recompense is of the same type as the deed.” (Lataif al Maarif, page 311.)

The last ten nights are the time in which Laylat al Qadr is hoped for from the month of Ramadan, so they are included in this hadith. They may be more suitable than the rest of the month because they are its best nights, so the virtue of the month and the virtue of Laylat al Qadr come together in them.

The fifth deed is reciting the Quran. It is recommended to recite the Quran in Ramadan and at other times, and its recitation in Laylat al Qadr is more virtuous, because of the special excellence of the time.

Righteous deeds have greater virtue in Laylat al Qadr, because Laylat al Qadr is better than 1000 months. In the authentic hadith: “Jibril used to meet him every night in Ramadan until the month ended, and the Prophet ﷺ would review the Quran with him.” (It was narrated by al Bukhari in his Sahih, no. 1902.)

Ibn Battal (d. 449 AH) said: “The descent of Jibril in Ramadan for recitation is a great proof for the virtue of reciting the Quran in it. This is the basis for the people reciting the Quran in every Ramadan, following his example.” (Sharh Sahih al Bukhari by Ibn Battal 4/23.)

For this reason the early generations in Ramadan used to turn much of their attention to reciting the Quran. Ibn Muflih (d. 763 AH) said in al Mubdi Sharh al Muqni: “Imam Malik (d. 179 AH) used to leave the gatherings of hadith in Ramadan and turn to recitation of the Quran. Al Shafii (d. 204 AH) used to complete sixty recitations.” (Al Mubdi Sharh al Muqni 3/558; see also Hilyat al Awliya 9/134.)

The sixth deed is leaving worldly pleasures. It is recommended in these ten nights to leave permissible worldly pleasures out of striving to seek Laylat al Qadr and to be busy with striving in righteous deeds.

This is indicated by the hadith of Aishah mentioned earlier in which it says: “He tightened his waist wrapper.” In the wording reported by Ibn Abi Shaybah, “He raised his waist wrapper.”

It was said to Abu Bakr: what is “raised his waist wrapper” He said: “leaving the women.” (It was narrated by Ibn Abi Shaybah in his Musannaf, no. 8764.)

This is a metaphor for leaving intercourse in order to be busy with righteous deeds. Similar to this is reducing food. This is indicated by the narration of al Tabarani: “He avoided the women and made his dinner his pre dawn meal.” (It was narrated by al Tabarani in al Mujam al Awsat, no. 5653.)

Leaving is also considered an action, because it is an intentional leaving. What shows that leaving can be an action is His saying:

كانوا لا يتناهون عن منكر فعلوه لبئس ما كانوا يفعلون۝

“They did not forbid one another from the evil they used to do. How evil was what they used to do.” (al Maidah 79)

Meaning: evil is their action of leaving mutual forbidding of evil.

The seventh deed is encouraging his family and waking them for standing in prayer. This is what came in the hadith of Aishah mentioned earlier: “and he woke his family.” In a narration from Umm Salamah it says: “He did not leave anyone from his family who was able to stand without making him stand.” (It was narrated by al Marwazi in Mukhtasar Qiyam al Layl, page 247, and in its chain there is weakness because of Ibn Lahiiah.)

The Virtue of Laylat al Qadr includes all acts of worship

The original principle concerning Laylat al Qadr is that its virtue is general and includes all righteous deeds. No deed is excluded from that except by a reliable proof. No sound proof has been reported that restricts its virtue to specific deeds. Restricting its virtue to some acts of worship narrows its blessing and limits its status without any proof from the Shariah. Allah, the Exalted, said:

وليلة القدر خير من ألف شهر۝

“And the Night of Decree is better than a thousand months.” (al Qadr 3)

The virtue here is absolute and is not restricted to any specific deed, and that is clear in the unrestricted wording of the commentators concerning the verse.

Al Qarafi Shihab al Din (d. 684 AH) explicitly mentioned the general nature of its virtue when he said: “The deed performed in it is better than the deed performed in 1000 months. A single rakah in it is better than 30000 rakahs, and likewise all other types of goodness, and being present at its Maghrib and its Isha.” (Al Dhakhirah 2/548.)

His saying “and likewise all other types of goodness” is a clear statement that its virtue is general.

Along with this, it must be pointed out that what is best on Laylat al Qadr is to bring it to life with prayer. This is because of his action ﷺ and his encouragement of that, as in the two Sahih collections where he said: “Whoever stands in prayer on Laylat al Qadr out of faith and seeking reward, his past sins will be forgiven.” (It was narrated by al Bukhari in his Sahih, no. 1901, and by Muslim in his Sahih, no. 759.)

The Prophet ﷺ and the companions used to strive in it with standing, and that is the best of its deeds. Standing in the prayer includes a group of great acts of worship such as recitation of the Quran, supplication, glorification and saying Allahu akbar.

For this reason the reward of the one who stands in Laylat al Qadr out of faith and seeking reward is forgiveness from Allah of what has preceded of his sins, in addition to the fact that the deed in it is better than 1000 months.

In the authentic hadith from Aishah, she said: “When the Prophet ﷺ entered the last ten nights, he tightened his waist wrapper, spent his night in worship and woke his family.” (It was narrated by al Bukhari in his Sahih, no. 2024, and by Muslim in his Sahih, no. 1174.)

The meaning of “he spent his night in worship” is that he filled it with wakefulness in prayer and other acts. The meaning of “he woke his family” is that he woke them to pray at night. (Sharh al Nawawi ala Muslim 8/71.)

Ibn Battal (d. 449 AH) said: “He only did that because he had informed them that Laylat al Qadr is in the last ten nights. So he made it a Sunnah for his ummah to take the safer path by seeking it in all ten nights, so that it would not pass them by.” (Sharh Sahih al Bukhari by Ibn Battal 4/159.)

Author

ISHAQ. K

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Summary

The virtues of Laylat al Qadr