Delights of Lailat-ul Qadr

Delights of Laylat-ul Qadr

(An explanation of Surat-ul Qadr)

Compiled by

Arshan Ibn Umar Ibn Ibraheem Ansari

(May Allah forgive him, his parents, teachers and all Muslims)

Contents

1.     Introduction

2.     Mention of this Surah being Makki

3.     Reason for revelation of the surah

4.     Relation with the previous surah

5.     Tafseer of the first aayah:

5.1 Use of the word “Inna” denotes majesty, not plural

5.2 The pronoun ‘Hu’ (it) refers to Qur’an

5.3 Why the word “Qur’an” has not been even mentioned in this aayah

5.4 Date on which Quran was revealed

5.5 Types of revelations

5.6 Meaning of the word “Lail”

5.7 Why Allah chose night instead of day to reveal the Qur’an?

5.8 Meaning of the word “Qadr”

5.9 Belief in Qadr

5.10 Different names and attributes by which “Lailat-ul Qadr” is mentioned

5.11 Is this night blessed because of the revelation of Qur’an or was it already as such?

5.12 Greatest virtue of Lailat-ul Qadr is that Qur’an was revealed in this night

5.13 Qur’an – The Eternal Miracle

5.14 A reminder and a warning

5.15 Different names of “Lailat-ul Qadr”mentioned in the tafaseer

5.16 Greatest virtue of Lailat-ul Qadr is that Qur’an was revealed in this night

6.     Tafseer of the second aayah:

6.1 Style of this aayah compared with other ayaat

6.2 Allah’s emphasis is what Lailat-ul Qadr is

7.     Tafseer of the third aayah:

7.1 Repetition of the word Lailat-ul Qadr a third time

7.2 Allah wants to convey the message

7.3 Is ‘thousand’ literalor metaphorical?

7.4Better than a thousand years, not equal

8.     Tafseer of the fourth aayah:

8.1 What are “Malaaikah”?        

8.2 Who is “Rooh”?

8.3 Angels always obey their Rabb

8.4 Mention of what“amr” refers to

9.     Tafseer of the fifth aayah:

9.1 What salaam means

9.2 Signs of Lailat-ul Qadr

9.3 The word “hiya”

9.4 Discussion on the exact date of Lailat-ul Qadr

9.5 Does the date keeps changing or remains fixed?

9.6Wisdom behind the date being hidden

9.7 Deeds to do:

9.7.1 Qiyam

9.7.2 Dua

9.7.3 I`tikaaf in the masjid

9.7.4 Seeking knowledge, Jihad and other good deeds

9.8 Sign that your worship has been accepted

5

1.  Introduction

All praise is to Allah and blessed is He who revealed the blessed book on the blessed night, and blessed everyone who takes it as guidance. And peace and blessings be on his blessed slave and his companions and all those who took their guidance.

To proceed:

One of the topics I chose along with my friend to discuss in our magazine was a brief single page explanation of Surat-ul Qadr. I began researching on the Surah and found some very excellent points by scholars; I could not but pen them lest I forget them! I even came across the book “Sutoo` al Badr” authored by Shaikh Ibraheem al- Hazmi. Eventually, the points all together were turned into the book in front of you. 

I named this book: “Delights of Lailat-ul Qadr”, to convey that my vision is to instill the magnificence of Night of the Decree in the hearts through short explanation this of Surah. One would gain only some knowledge if he/she studied all life, then how about this work which is only in few pages. Yet, I hope that this book becomes useful for everyone, so that everyone uses it. I also hope that all believing brothers and sisters will use it to share the message in this book to remind others.Allah stated:

وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ

“And who is better in speech than he who invites to Allah, and does righteous deeds, and says: ‘I am one of the Muslims.” [al - Fussilat 41:33]

-        Arshan Umer Ansari

-        21^th Ramadan, 1438 (17^th June, 2017)

2.  Mention of this surah being Makki

In regards to the time of their revelation, the verses of the Qur`an are divided into two categories – they are either verses which were revealed before the migration (to Madinah), or those which were revealed after the migration (to Madinah). The first group of verses are known as ‘Makki’ while the second group are referred to as ‘Madani.’

The Makki verses have their own particular style to them and the Madani verses also have their own style. One of the styles of a Makki surah is that the ayaat usually are short, which is the case with this surah as well.

Ibn Katheer, the great mufassir, as well considered this to be a Makki surah. 

And Sheikh Ibn Al- Uthaimeen said:

A Makki surah is what is revealed before the Hijrah. And a Madani surah is what is revealed after the Hijrah, even if it was revealed anywhere outside Madina. For example, the statement of Allah:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا 

"This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion." [al-Maidah 5:3]

This was revealed in Arafah in the year of Hajj al Wada (still it's considered Madani). End quote from his tafseer of Suratul Kahf.

Sura-ul Qadr is a Makki surah according to most of the mufassirun, according to Al Mawardi.

And it is Madani according to most of the mufassirun, according of Al Waqidi. And Ath – Tha’labi said: This was the first surah to be revealed in Madina.

And Ibn Mardwiyyah mentioned narrations of the companions Ibn Abbas, Ibn Az – Zubair and Aisha (radiyallahu anhum) considering it to be Makki.

3.  Reason for revelation of Surat-ul Qadr

Ibn Hatim narrated from Mujahid: The messenger of Allah (ﷺ)mentioned of a man from Bani Israel who fought for the sake of Allah a thousand months. This amazed the Muslims, and due to this Allah revealed:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

Indeed, We sent the Qur'an down during the Night of Decree.

وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ

And what can make you know what is the Night of Decree?

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

The Night of Decree is better than a thousand months.

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

The angels and the Spirit descend therein by permission of their Lord for every matter.

سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ

Peace it is until the emergence of dawn.

And because that man fought in Allah’s cause for a thousand months, Allah revealed the aayah: “The Night of Decree is better than a thousand months.”And we know this that Dhul Qarnain, Sulaiman (alayhissalam) and others lived very long lives worshipping Allah and fighting for his sake.

And there is a very weak and munkar (odd and rejected) narration from Tirmidhi, Hakim and Ibn Jareer:Al-Qasim bin Al-Fadl Al-Huddani narrated from Yusuf bin Sa’d, who said:

“A man stood up in front of Al-Hasan bin Ali, after he pledged to Mu’awiyah, so he said: ‘You have made fools of the believers.’ – or: ‘O you who has made fools of the believers’ – So he said: ‘Do not scold me so, may Allah have mercy upon you, for indeed the Prophet had a dream in which he saw Banu Umayyah upon his Minbar. That distressed him, so (the following) was revealed: Verily We have granted you Al-Kauthar (O Muhammad) meaning a river in Paradise, and (the following) was revealed: ‘Verily We have sent it down on the Night of Al-Qadr. And what will make you know what the Night of Al-Qadr is? The Night of Al-Qadr is better than a thousand months, in which Banu Umayyah rules after you O Muhammad.” Al-Qasim said: “So we counted them, and found that they were one-thousand months, not a day more nor less.”

Ibn Katheer, the great muhaddith and historian considered this narration to be munkar. And even if we were to look at it from a historical perspective, the Banu Umayyah rule much more than a thousand months. In-fact, it goes to around ninety-three years.  [1]

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4.  Relation with the previous surah

The surah preceding it was the first surah to be revealed:

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ

“Proclaim! (or recite) in the name of your Lord and Cherisher who created.” [al-Alaq 96:1]

Therefore, Surat-ul Alaq informs us how revelation began and what was revealed, and the surah after i.e., Surat-ul Qadr informs us when it was revealed: "Indeed, We sent the Qur'an down during the Night of Decree." [al-Qadr 97:1]

And similarly, Allah asked to ‘recite’, but what to recite? The next surah mentions the Qur’an, so the Qur’an is to be recited that was revealed on the night of Qadr.

Another incredible co-relation is that the last aayah of Surat-ul Qadr is:

كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِب ۩

“No! Do not obey him. But prostrate and draw near [to Allah].” ([al- Alaq 96:19]

Which is the one night that you can closest to Allah? Lailat-ul Qadr, which is all about voluntary Salah. And this is what the next surah is about.[2]

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5. Tafseer of the first aayah

5.1 Use of the word “Inna” denotes majesty, not plural

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ   

“Indeed, We sent the Qur'an down during the Night of Decree.” [al-Qadr 97:1]

The word “Inna” has been used herefor Allah. Four pronouns occur for Allah azzawajal in the Qur`an:

1.     Ana     انا – - I

2.     Anta انت - - You

3.     Nahnu   نحن – - We

4.     Huwa  هو - - He

So the people who are confused that it is actually literally plural, the first counter argument to that it if it was actually plural, you would not find just هو (he), you would find  هم(they) used to refer to Allah. You wouldn’t just find انت (you), you would also find انتم (you all). All of that does not occur.

Secondly, نحن (we) was used in sematic languages, and many other languages also as an illustration of power, royalty and formality. Kings do not say usually: “I am forgiving you.” Rather they say, “We’re forgiving you.” / “We have decided...” and so on. It’s a show of royalty and power. He is one, yet speaks of himself like he is more powerful than many. This sort of rhetoric is used when a king speaks.

It is a feature of literary style in Arabic that a person may refer to himself by the pronoun نحن (we) for respect or glorification. He may also use the word   انا(I), indicating one person, or the third personهو (he). All three styles are used in the Qur’an, where Allaah addresses the Arabs in their own tongue. (Fataawa al-Lajnah al-Daa’imah, 4/143).

“Allaah, may He be glorified and exalted, sometimes refers to Himself in the singular, by name or by use of a pronoun, and sometimes by use of the plural, as in the phrase: ‘Verily, We have given you a manifest victory” [al-Fath 48:1], and other similar phrases. But Allah never refers to Himself by use of the dual, because the plural refers to the respect that He deserves, and may refer to His names and attributes, whereas the dual refers to a specific number (and nothing else), and He is far above that.” (Al-‘Aqeedah al-Tadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 75).

These words, إِنَّا (“Verily We”) and نحن (“We”), and other forms of the plural, may be used by one person speaking on behalf of a group, or they may be used by one person for purposes of respect or glorification, as is done by some monarchs when they issue statements or decrees in which they say “We have decided…” etc. [This is known in English as “The Royal We”]. In such cases, only one person is speaking but the plural is used for respect. The One Who is more deserving of respect than any other is Allah, may He be glorified and exalted, so when He says in the Qur’an إِنَّا  (“Verily We”) and نحن(“We”), it is for respect and glorification, not to indicate plurality of numbers. If an aayah of this type is causing confusion, it is essential to refer to the clear, unambiguous aayaat for clarification, and if a Christian, for example, insists on taking ayaat such as “Verily, We: it is We Who have sent down the Dhikr (i.e., the Qur’an)” [al-Hijr 15:9] as proof of divine plurality, we may refute this claim by quoting such clear and unambiguous aayaat as:“And your god is One God, there is none who has the right to be worshipped but He, the Most Beneficent, the Most Merciful” [al-Baqarah 2:163] and “Say: He is Allah, the One” [al-Ikhlaas 112:1] – and other aayaat which can only be interpreted in one way. Thus confusion will be dispelled for the one who is seeking the truth. Every time Allaah uses the plural to refer to Himself, it is based on the respect and honour that He deserves, and on the great number of His names and attributes, and on the great number of His troops and angels.” (Reference: Al-‘Aqeedah al-Tadmuriyyah by Shaykh al-Islam Ibn Taymiyah, p. 109). And Allah knows best.

In the Qur’an, when Allah speaks of something royal like when he provides his slaves water, gives him food and provision, when he takes care of his sustenance, when he creates, etc which are majestic powers of Allah. So usually the pronoun نحن (we) is used.                          

Now that we know that plural is used for acts of glory, then it becomes easy to understand why Allah used the pronoun انا (we) here in the first aayah as what is greater than the revelation of the Noble Qur’an!

Allah said:

وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الْأَرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَىٰ ۗ

“And if there was any qur'an by which the mountains would be removed or the earth would be broken apart or the dead would be made to speak, [it would be this Qur'an]” (ar-Ra`ad 13:31)

And two instances are there for singular ‘I’ in the Qur’an: Either Allah is extremely angry, or extremely merciful. So, نحن (we) is formal speech and انا (I) is informal. نحن (we) is like royal majestic decoration, but انا (I) is personalized. And it has emotional charge in it like nothing else. Let’s have a quick go through a couple of examples:

1.Tawbah (repentance): We Allah accepts your repentance; he doesn’t just forgives your sin but he also replaces them with good ones. This is a very powerful act of Allah’s mercy and it’s an extreme act of Allah’s love. This is why Allah says:

إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ

“Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful." [al-Baqarah 2:160]

2. Extreme punishment: For example, when followers of Isa (alayhis-salaam) asked him to send a table spread from the sky. Isa (alayhis-salaam)’s first response was: “Fear Allah!” Allah has been sending prophets to them from generations, yet they kept asking non-stop for miracles. They would see the most amazing things, yet would doubt their faith and ask for more miracles and signs. So, Allah did send it down but gave a warning with it:

قَالَ اللَّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ ۖفَمَنيَكْفُرْبَعْدُمِنكُمْفَإِنِّيأُعَذِّبُهُعَذَابًالَّاأُعَذِّبُهُأَحَدًامِّنَالْعَالَمِينَ

Allah said: "I am going to send it down unto you, but if any of you after that disbelieves, then I will punish him with a torment such as I have not inflicted on anyone among (all) the 'Alamin (mankind and jinns)."[al-Maidah5:115]

A very strong language is used here, and the word becomes tougher because of the word ‘I’, instead of ‘We’.

But last important point, that is not commonly noted, and is beautiful to know about the Qur’an is that if anyone uses any aayah of the Qur’an wrongly, then Qur’an itself refutes that interpretation. So, if anyone uses the pronoun انا (we) wrongly, then he should recite a little more and will find the word رب (Lord) which definite singular!

5.2 The pronoun ‘Hu’ (it) refers to Qur’an

Reading the first aayah of surat-ul Qadr may make one feel that the Qur'an was revealed all at once. Because Allah said, "Indeed, We sent the Qur'an down during the Night of Decree." But we know that this is not the case, rather it was revealed in a period of 25 years (or 20/23 years, depending on the narrations one follows).

So, some scholars said that this aayah refers to the desend of angels on the Lailat ul Qadr. And the upcoming aayah (tanazzal-ul malaaikah war roohu feeha..) is a proof for them. To other scholars, "anzalnaahu" refers to revelation of this surah itself. So the aayah would mean something like, 'We revealed this surah in virtue of Lailatul Qadr.' But this meaning does not match with the aayah:

حم (1) وَالْكِتَابِ الْمُبِينِ (2) إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ ۚإِنَّاكُنَّامُنذِرِينَ (3)

"Ha, Meem. By the manifest Book (this Quran) that makes things clear. Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]." [ad-Dukhan 44:1-3]

So, this aayah certainly refers to revelation of Qur'an itself. Thus, Imam Sha'bi said interpreting this aayah: "We began revealing this Qur'an to you in Lailat ul Qadr."

But other group of scholars disagreed as the word "Anzalna" refers to revelation all at once. And the word for gradual revelation used in the Qur'an is "Wa nazzalnaahu tanzeela" (And We have revealed it to you gradually, in stages.) [25:32].

But the issue is solved when we leave the opinions of men and go back to the understanding sahaba. 

It was narrated that Ibn ‘Abbas (radiyallahu anh) said, concerning the verse “Verily! We have sent it down in the night of Al-Qadr.” The Qur'an was sent down all at once on Laylat al-Qadr, then Allah sent it down to the Messenger of Allah (ﷺ) bit by bit. “And those who disbelieve say: Why is not the Quran revealed to him all at once? Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages.” [al-Furqan 25:32]. [an-Nasaa’i]

And in another narration Ibn Abbas stated that the Qur'an was separated from its station in the upper heavens in Lawh al Mahfooz (preserved tablet), and was placed in Bayt al Izzah in the lowest heaven on Lailatul Qadr. Then it was revealed gradually.

The best way to understand the Qur'an is by Qur'an itself, as Allah knows his speech best.

Second, by the explanation of the prophet(ﷺ).

Thirdly, the sahaba.

And fourthly, rest of the salaf and scholars of Tafseer.

And lastly, by Arabic language. And if our understanding of Arabic of an aayah contradicts the understanding of the sahaba, then it is obligatory to give preference to the understanding of the sahâba and salaf. Thus, books of tafseer (Tabari, Ibn Kathir, etc) which focus on narrations of sahaba and salaf are more beneficial for understanding the meanings than those which focus on Arabic (like Zamakhshari) although its benefits are as well many.

5.3 Why the word “Qur’an” has not been even mentioned in this aayah?

The pronoun in أَنزَلْنَاهُ (‘hu’ / it) refers to the Qur’an. In language, a pronoun is not used unless the audience already knows what it’s being used for. For example, when your wife sends you to a grocery, she doesn’t say: “Make sure you don’t forget it” You do not know what she means by ‘it’. Is she talking about milk, or fruits, or cheese? Unless the audience already knows what ‘it’ is, you can’t use this pronoun. So, she says: “Make sure you don’t forget the milk.” And then, ten minutes later she repeats: “Make sure you don’t forget it.” Now you already know what she is talking about.

But this surah begins with the pronoun by saying: “Indeed we revealed ‘it’ in the night of Decree” instead of: “Indeed we revealed Qur’an in the night of Decree.”

This pronoun is used when something is already known. Meaning that the knowledge of the fact that this refers to Qur’an itself is so embedded in the heart that it doesn’t even has to be said. Or that subject matter is so much in fame, and so important and universal that its name does not even requires mention. This surah was revealed when the believers were obsessed and immersed into Qur’an, and the disbelievers who absolutely hated the Qur’an. So, when Allah said ‘it’, everyone already knew what it refers to.[3]

5.4 Date on which Quran was revealed:

عَنْ وَاثِلَةَ بْنِ الْأَسْقَعِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أُنْزِلَتْ صُحُفُ إِبْرَاهِيمَ عَلَيْهِ السَّلَام فِي أَوَّلِ لَيْلَةٍ مِنْ رَمَضَانَ وَأُنْزِلَتْ التَّوْرَاةُ لِسِتٍّ مَضَيْنَ مِنْ رَمَضَانَ وَالْإِنْجِيلُ لِثَلَاثَ عَشْرَةَ خَلَتْ مِنْ رَمَضَانَ وَأُنْزِلَ الْفُرْقَانُ لِأَرْبَعٍ وَعِشْرِينَ خَلَتْ مِنْ رَمَضَانَ

رواه الامام احمد وقال الالباني في السلسلة الصحيحة (1575)

Imam Ahmad reported Wathilah bin Al-Asqa` that Allah's Messenger (ﷺ)said:
'(The Suhuf (Pages) of Ibrahim were revealed during the first night of Ramadan. The Torah was revealed during the sixth night of Ramadan. The Injil was revealed during the thirteenth night of Ramadan. Allah revealed the Qur'an on the twenty-fourth night of Ramadan.)'

[Shaikh Albani said chain is hasan, and narrators thiqat, in "Saheeha" 1575]

5.5 Types of revelations

Islamic scholars have discussed and mention types of revelation:

-Good vision: A Good or True vision was the first stage of Divine revelation to be experienced by the Prophet(ﷺ). Any vision that he dreamed would take place in reality as clear as daybreak. It was narrated that the Prophet (ﷺ) said: “Visions of the prophets are revelation.” Allah The Almighty says about Ibraaheem (Abraham), may Allah exalt his mention (what means):{O my son, indeed I have seen in a dream that I [must] sacrifice you.} [as-Saffat 37:102]

-Inspiration: This is what the angel would breathe into the heart of the Prophet (ﷺ) without being seen. It is narrated that the Prophet (ﷺ) said:“The Holy Spirit, Jibreel [Gabriel], may Allah exalt his mention, has inspired me that no soul will die until it has completed its appointed term and received its provision in full, so fear Allah and seek provision moderately.”[Al-Albaani graded Saheeh]

- Revelation coming like the ringing of a bell, and this was the hardest form of all to receive. ‘Aa’ishah, may Allah be pleased with her, said that Al-Haarith, may Allah be pleased with him, asked the Messenger (ﷺ) how the revelation would come to him. The Messenger (ﷺ) replied: “Sometimes it is like the ringing of a bell, and this is the most difficult. When it parts from me, I have grasped what is said. Other times the angel comes in the form of a man and speaks to me and I grasp whatever he says.” [Al-Bukhari]

- What Allah The Almighty revealed to the Prophet (ﷺ) without the mediation of an angel, like He spoke to Moosaa bin ‘Imraan (Moses), may Allah exalt his mention. This degree is certainly established as having occurred to Moosaa, may Allah exalt his mention, based on a Quranic text. It is also established to have occurred to Prophet Muhammad (ﷺ) based on the Hadeeth of Al-Israa’.

- The Prophet (ﷺ) would see the angel in its original form and thus, the angel would inspire the Divine revelation to him that was sent by Allah The Almighty.

- The angel would present himself like a man and address the Prophet (ﷺ) who consequently comprehended what he said. In this case, the companions would see the angel too.

The above details about Revelation have been stated by Ibn Al-Qayyim, may Allah have mercy on him.

The Divine Revelation was the start of a new era in the history of humankind when it descended to the Prophet (ﷺ) after it had ceased, and humankind was straying in darkness.

The descent of the Divine Revelation was difficult for the Messenger (ﷺ) as is evident in the aforementioned text, although the Messenger (ﷺ) was the most courageous person ever and had the bravest of hearts as indicated by incidents throughout the next twenty-three years. The revelation was not man addressing man. It was an address by an angel bearing the words of Allah The Almighty to the Prophet (ﷺ) whom Allah selected to bear His message and communicate it to humanity.

It was an extremely grave situation and a great responsibility that was manageable by only the person whom Allah The Almighty chose to bear and communicate the Divine message.

The seriousness of the situation was depicted by the part of the Hadeethwherein the Prophet (ﷺ)said, to his wife, Khadeejah, may Allah be pleased with her:“I fear for myself.”It is also explained by what ‘Aa’ishah, may Allah be pleased with her, said, “The Messenger (ﷺ) went back with his heart pounding violently, until he came to Khadeejah bint Khuwaylid, may Allah be pleased with her, and said: ‘Cover me! Cover me!’ His family did so, until his fear subsided.”

The difficulty of the descent of Divine Revelation is also expounded by theHadeeth narrated by ‘Aa’ishah, may Allah be pleased with her, who said,“Indeed, I saw the Prophet (ﷺ) being inspired Divinely on a very cold day and noticed the sweat dripping from his forehead.”  [Al-Bukhari] ‘Ubaadah bin As-Saamit, may Allah be pleased with him, said, “Whenever the Prophet (ﷺ)received Divine Revelation, he felt its rigor and his complexion would change.” [Muslim][4]

5.6 Meaning of the word “Lail”

Night linguistically refers to the time beginning from sunset till sunrise.

As for the shar’ie (legal) meaning, it is of two types: The night in the sight of Allah, and the night in the sight of humans.

The night in the sight of Allah: It begins from Salat-ul Asr and ends with Salat-al Fajr.

عن أبي هريرة رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم‏:‏ ‏ "‏يتعاقبون فيكم ملائكة بالليل، وملائكة بالنهار، ويجتمعون في صلاة الصبح وصلاة العصر، ثم يعرج الذين باتوا فيكم، فيسألهم الله -وهو أعلم بهم-‏:‏ كيف تركتم عبادي‏؟‏ فيقولون تركناهم وهم يصلون، وأتيناهم وهم يصلون‏"‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said, "There are angels who take turns in visiting you by night and by day, and they all assemble at the dawn (Fajr) and the afternoon ('Asr) prayers. Those who have spent the night with you, ascend to the heaven and their Rubb, Who knows better about them, asks: 'In what condition did you leave My slaves?' They reply: 'We left them while they were performing Salat and we went to them while they were performing Salat."' [Al-Bukhari and Muslim].

The angels of day come down at the time of Salat-al Fajr and remain until Salat-al Asr, then return back to Allah. And the angels of the day come down at the of Salat-al Asr and remain until Salat-al Fajr, and then return back to Allah. And then Allah asks them: 'In what condition did you leave My slaves?' They reply: 'We left them while they were performing Salat and we went to them while they were performing Salat."' Such are the people Allah chooses to forgive:

 فيقول‏:‏ قد غفرت لهم، وأعطيتهم ما سألوا، وأجرتهم ما استجاروا‏.

He says: 'I call you to witness that I hereby grant pardon to them and confer upon them what they ask for; and grant them protection against what they seek protection from.' (Agreed upon, wording is of Saheeh Muslim)

The angels of the night descend at Asr, therefore this is when timing of night begins. And this is different from our timing which begins from Magrib.

So the one who preserves the two salah: Salat-ul Asr and Salat-ul Fajr is forgiven, and granted Jannah on the guaranty of the prophet(ﷺ):

عن أبي موسى رضي الله عنه أن رسول الله صلى الله عليه وسلم قال‏:‏‏"‏من صلى البردين دخل الجنة‏"‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏

Abu Musa (May Allah be pleased with him) reported:

Messenger of Allah (ﷺ) said, "He who prays the prayers of two cool hours (i.e., 'Asr and Fajr prayers) will enter Jannah." [Al-Bukhari and Muslim].

And Salat-ul Asr and Salat-ul Fajr are best of salah. Allah says:

فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ

“So glorify Allah [above all that (evil) they associate with Him (O believers)], when you come up to the evening [i.e. offer the (Asr) afternoon prayers], and when you enter the morning [i.e offer the (Fajr) morning prayer].

And His is all the praises and thanks in the heavens and the earth, and (glorify Him) in the night[i.e. offer the (Maghrib) sunset and ('Isha') night prayers] and when you come up to the time, when the day begins to decline (i.e offer Zuhr prayer). (Ibn 'Abbas said: "These are the five compulsory congregational prayers mentioned in the Quran)."

In these ayaat, Allah mentioned the five salah in accordance to their virtue and rank. So, he began with Salat-ul Asr. And this is why it is said that Salat-ul Asr is Salat-ul Wusta. And this is the time by which swore, as in Surat-ul Asr.

2.The night according to which acts of worship are designed: This is from Salat-ul Magrib till Fajr. Allah says:

كلو واشربوا حتى يتبين لكم

Here night refers to sunset.

What day in reality is the time that begins from sunrise till it sets. And night in reality is from sunset till sunrise. But the reward is given not in accordance to this. Because Allah multiplies the reward of night and the reward of day. Allah gave us that in the morning what the night does not has. And he gave us that in the night what the day does not has. And he joined what was in the morningwith the night. And he joined what was in the night with the morning. So these two times become the best of times because of joining of the day and night together.These arebefore sunrise and before sunset. This is why Allah say “qabla tuloo ash shams wa qabla guroobiha” Let us understand how:

The deeds of these two times are written by both: the angels of day and the angels of night. The angels of the day report to Allahof the deeds of a slavefrom when they descended ie., in Fajr until when they ascended back in Asr. They descend in Fajr and find the slave of Allah praying, so they write it down. They ascend back in Asr, but before ascending they find the slave of Allah praying, so they write it down. They ascend and inform Allah. So Allah rewards them for it. When the angels of the day are about ascend back, the angels of the night descend and take the shift. They ascend in Asr and find the slaves of Allah praying, so they write it down. They ascend back in Fajr, but before ascending they find the slave of Allah praying, so they write it down. They as well ascend and inform Allah. So Allah rewards them for it.

How many times is Salat-ul Fajr mentioned to Allah? Twice. Once by the angels of night (as they noted it just before ascending), and once by the angels of day (as they noted it as soon as they descended). And how many times is Salat-ul Asr mentioned? This as well twice. Once by the angels of day, and once by the angels of night. So, although a slave of Allah performed Salat-ul Fajr only once, but Allah rewards it twice.  [5]

5.7 Why Allah chose night instead of day to reveal the Qur’an?

Crime happens all day long, but it reaches its peak at night. Similarly, violent crimes such as assaults or robberies typically happen at night.

So a question that may be asked is: Why did Allah reveal Qur’an in the night, and not in the day? And a consequent question could be, *is night better or the day?*

The answer is that night is more virtuous. Although day has its virtues, but overall night has many more virtues that day does not has, and some of the reasons for this follow:

1. Allah preferred night over the day to reveal the Qur’an. 

2. Allah made night very pleasant and calm to sleep and take rest, but day is full of hard work, heat and difficulty. Man naturally feels sleepy at night.

3. Qur’an has a surah named surat-ul Layl (night) but there is nothing like surat-un Nahaar (day).
4. Allah mentioned both the day and the night many times in the Qur’an, but whenever he mentioned both of them together, he mentioned night before the day (ex. 30:23).

5. Month begins with night, and this is why in Ramadan, we begin taraweeh with the night and fast later in the day. 

6. There is a night mentioned which is better than a thousand months, but there is no clear proof for any such day.

7. Authentic narrations mention that Allah descends every night to the lowest heaven, but there is no such mention for day.

8. There are hours of the day when Salah is prohibited, like from dawn until sun rise. But there is no such hour in night. All night is for worship.

9. Allah mentioned several times performing tahajjud, Qur’an recitation and istighfar (seeking forgiveness) at night (al-Muzzammil 73:2, al-Isra 17:79). 

10. Allah chose the night time for Mi’raaj (ascension).[6]

5.8 Meaning of the word “Qadr”

Allah has blessed us with Ramadan, and he blessed Ramadan with Laylat al-Qadr. Explaining the great status of this blessed night, Surat al-Qadr was revealed. And unlike other Surahs, like Surah Baqarah which is filled of several different benefits and topics, this surah was revealed *exclusively* for Lailat-ul Qadr.

And the reason why this night is called *‘Qadr’* has five opinions:

1. It (linguistically) denotes *importance, prestige, value, worth, etc.* This is why few translate Lailatul Qadr as 'Night of Power', 'Night of Glory' etc.

2. It also refers to be *constricted; be con-stringed, squeeze* etc. This meaning is apparent in the aayah of Suratul Fajr: 'But when He tries him and restricts (fa-qadara) his provision, he says, "My Lord has humiliated me."' (al-Fajr 89:16) This happens because the angels descend in such big numbers on this night that they are forced to squeeze. (good that they're made of noor!)

3. It also refers to *decree, destiny, judgment etc.,* as the decree is made on this night for a year. The angels are informed of all that they're supposed to do for the upcoming year. And the proof for this is in the surah itself, as we know.

4. *A man whose value is nothing can raise his rank* (in the sight of Allah) by valuing this night. (In Arabic, we say:(فلان ذو قدر عظيم، أو ذو قدر كبير) i.e, “He is of such great (qadr) virtue and nobility.”

5. As he revealed his book which is of *much qadr (value)*, and his mercy descends which is of *much value*, and his angels descend of noble rank like Jibreel. This is why Allah said that he revealed *the Qur'an* in Lailatul Qadr; and *angels and Jibreel* desend on Lailatul Qadr; and so on.[7]

5.9 Belief in Qadr

Qadr is one of the pillars of Islam. Qadar means that Allah has decreed everything that happens in the universe according to His prior knowledge and the dictates of His wisdom. The stronger the belief in it, the stronger one's faith. Therefore, clarity on this matter is essential, and obligatory on every Muslim. No Muslim should have any doubt about it. What follows is a very brief, concise and comprehensive message about Qadr.

Our Attitude:

Irrespective of whatever the case is, Qadr should not become an excuse for laziness for performing good deeds:

عَنْ عَلِيٍّ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم ذَاتَ يَوْمٍ جَالِسًا وَفِي يَدِهِ عُودٌ يَنْكُتُ بِهِ فَرَفَعَ رَأْسَهُ فَقَالَ ‏"‏ مَا مِنْكُمْ مِنْ نَفْسٍ إِلاَّ وَقَدْ عُلِمَ مَنْزِلُهَا مِنَ الْجَنَّةِ وَالنَّارِ ‏"‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ فَلِمَ نَعْمَلُ أَفَلاَ نَتَّكِلُ قَالَ ‏"‏ لاَ ‏.‏ اعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ ‏"‏ ‏.‏ ثُمَّ قَرَأَ ‏{‏ فَأَمَّا مَنْ أَعْطَى وَاتَّقَى * وَصَدَّقَ بِالْحُسْنَى‏}‏ إِلَى قَوْلِهِ ‏{‏ فَسَنُيَسِّرُهُ لِلْعُسْرَى‏}‏`

'Ali reported that one day Allah's Messenger (ﷺ) was sitting with a wood in his hand and he was scratching the ground. He raised his head and said:

There is not one amongst you who has not been allotted his seat in Paradise or Hell. They said: Allah's Messenger. then, why should we perform good deeds, why not depend upon our destiny? Thereupon he said. No, do perform good deeds, for everyone is facilitated in that for which he has been created; then he recited this verse: "Then, who gives to the needy and guards against evil and accepts the excellent (the truth of Islam and the path of righteousness it prescribes), We shall make easy for him the easy end.But as for he who withholds and considers himself free of need. And denies the best [reward]. We will ease him toward difficulty." (al-Layl 92: 5-10)
[Agreed upon, the version is of Saheeh Muslim]

The Confusion:

Narrated `Abdullah bin Mas'ood: Allah's Messenger (ﷺ), the truthful and the one declared as truthful said,

"(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. 

Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature's) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. 

One of you keep performing the deeds of the people of Paradise until he is a foot away from it. But then the written word overtakes him and he begins to perform the deeds of people of Fire. Consequently, he enters into it. And one of you keep performing the deeds of the people of Fire until he is a foot away from it. But then the written word overtakes him and he begins to perform the deeds of people of Paradise. Consequently, he enters into it." [Agreed upon, the version is of Saheeh Bukhari]

From this narration, people get confused on mainly two matters relating to Qadr:

1. The narration shows that the tadqeer is written after approx. four months. But was not taqdeer written 50,000 years before the creation itself?

2. This narration clearly implies that there is no free will, because whatever we do or try, at the end of the day only that will happen what is written. 

Answer:

The more one read on this matter, the more will be the increase of confusion. This is why Imam at-Tahawi (rahimahullah) said in Aqeedah al-Islamiyyah: 

So far as the creations are concerned, the truth about the Divine Decree is a secret. Neither an angel close (to Allah) nor a Prophet raised (among a people) has had any knowledge of it. An in-depth inquiry and an intellectual exercise over it are a recourse to disappointment, a ladder to loss and steps leading to rebellion. Therefore, one may remain watchfully on guard against indulgence in it: whether it is by way of ponder, an exercise of the intellect, or a suggestion of doubt. For Allah has concealed the knowledge of Decree from mankind and has forbidden them to objectivize it. He said in his book: "He is not questioned for what He does, (but) they shall be questioned." Therefore, whoever asked, 'Why did He do that?' rejected and ordinance of the Book. And whoever rejected an ordinance of the Book became an infidel. End quote.

The confusion or doubt or discussion that Imam at-Tahawi is renouncing is discussion without knowledge. This is what Abu Hurairah (radiyallahu anh) described here:

"The Messenger of Allah came out to us while we were discussing about Al-Qadar. He became angry such that his face became red, as if a pomegranate was bursting through his cheeks. He said: 'Is this what I ordered you to do?' - or: 'Is this what I have been sent to you with? The people before you were only ruined when they differed about this matter. I order you [I order you] to not debate about it.'" [Jami' at-Tirmidhi]

The type of debate or discussion which is hated in the shari'ah is discussion without knowledge of rules. Rules of knowledge are like rules of driving, if you donot follow them it is necessary that you'll end up in an accident!

The answer to first question lies in another narration which is its complete version with the addition:

فِيمَا يَبْدُو لِلنَّاسِ

 
The Messenger of Allah (ﷺ) said: A person performs the deeds which to the people appear to be the deeds befitting the dweller of Paradise, but he is in fact one of the denizens of Hell. And verily a person does an act which in the eyes of public is one which is done by the denizens of Hell, but the person is one among the dwellers of Paradise. [Saheeh Muslim]

As for the second question, we are going to share the types and categories of Qadr that will make every aayah and hadith on the matter of Qadr absolutely clear. And the reader will be himself able to place the qadr in the correct category without any mess or confusion (because of the knowledge of the categories), insha'Allah.

The types are further divided into three categories for simplification:

I. When (the time it happens) 

II. How (the way it happens)

III. Why (the reason it happens)

I. When (the time it happens): 

There are narrations that mention that taqdeer was written fifty thousands years before creations, and others like the previous one which mentions it being destined in the womb, etc. So, how do we reconcile between these and what is our belief about it? The answer is simple, that Allah chose multiple times for wisdom which he alone knows for writing and informing the angels. 

1. Taqdeer al-Azli (تقدير الازلي or al-Shamil li jamee' al makhlooqaat, or kitabat al awla):

The taqdeer includes everything to happen. And this is the Taqdeer that was first written fifty thousand years before the creation of heavens and earth. This taqdeer has everything written in Lawh al Mahfooz (the preserved tablet), and the pen has dried and so there will be no change in it. The prophet (ﷺ)said:

كَتَبَ اللَّهُ مَقَادِيرَ الْخَلاَئِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ - قَالَ - وَعَرْشُهُ عَلَى الْمَاءِ

Allah ordained the measures (of quality) of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water. [Saheeh Muslim]

2. Taqdeer al-Meethaqi (تقددير الميثاقي):

This occurred at the creation of our father Adam (alayhis-salaam). Allah says:

وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖقَالُوابَلَىٰۛشَهِدْنَاۛأَنتَقُولُوايَوْمَالْقِيَامَةِإِنَّاكُنَّاعَنْهَٰذَاغَافِلِينَ

And (remember) when your Lord brought forth from the Children of Adam, from their loins, their seed (or from Adam's loin his offspring) and made them testify as to themselves (saying): "Am I not your Lord?" They said: "Yes! We testify," lest you should say on the Day of Resurrection: "Verily, we have been unaware of this." [al-A'raaf 7:172]

This is the reason of our innate nature and recognizing the existence of Allah is, in fact, instinctive, uncomplicated and natural. It is in the innate nature of man to acknowledge a supreme power who is controlling the affairs of the universe. 

And the noble prophet (ﷺ)said:

" خلق الله آدم ثم خلق الخلق من ظهره ، ثم قال : هؤلاء للجنة ولا أبالي ، وهؤلاء للنار ولا أبالي " قال : فقيل : يا رسول الله فعلى ماذا نعمل قال : على موافقة القدر " 

Allah created Adam and then created the creation from him and then said: These are for the Paradise and I do not care, and these are for the Fire and I do not care. He: So I was told: O Messenger of Allah, for what should we then act? He replied: To come in line with the destiny. [Narrated by Imam Ahmad and authenticated by shaikh Abu Abdur-Rahman al-Albani]

3. Taqdeer al-Umri (تقدير العمري):

This occurs at the creation of baby in the womb of the mother after approx. four months have passed. Here four things are written: Deeds, livelihood, time of death, and whether he will be blessed or wretched (in deeds). 

Narrated `Abdullah bin Mas'ood: Allah's Messenger (ﷺ), the truthful and the one declared as truthful said,

"(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. 

Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature's) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched. Then the soul is breathed into him." [Agreed upon]

4. Taqdeer al-Hawli (تقدير الحولي):

A manager gives year plan to the laborers to work accordingly. Allah is incomparable and above any similarity, but it is helpful in explaining Allah's wisdom. Allah informs the noble angels what is to be done the upcoming year. This is the yearly taqdeer which occurs in Layl -atul- Qadr (the night of decree). Allah stated:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍۚإِنَّاكُنَّامُنذِرِينَ

Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind].

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ

Therein (that night) is decreed every matter of ordainments. [ad-Dukhan 44:3-4] 

And Allah also said:

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

Therein descend the angels and the Ruh [Jibrael (Gabriel)] by Allah's Permission with all Decrees.  [al-Qadr 97: 3-4]

Scholars mention in tafseer of these ayaat that all what is going to happen in the upcoming year will be decreed including who will take birth and who will die, victory and loss, rain and provision, and even who will perform Hajj is written. This was narrated by Ibn Umar, Ibn Abbas and others in Zad al Maseer of Ibn al Jawzi, tafsir ibn Kathir, etc. 

5. Taqdeer al Yawmi (تقدير اليومي):

This taqdeer incudes the daily qadaa' (rulings and decrees) of Allah. Whatever is already now comes into action. Allah states:

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِۚكُلَّيَوْمٍهُوَفِيشَأْن

Whosoever is in the heavens and on earth begs of Him (its needs from Him). Every day He has a matter to bring forth!  [ar-Rahman 55:29]

Scholars wrote in tafseer of this aayah examples such as giving honour to some, disgrace to some, life to some, death to some, laughter to some, cry to some, etc. Read tafseer as-Sa'adi for more details. 

II. How (the way it happens):

There some ayaat and ahaadith that Allah does not changes his mind, and that his decisions must come true. But there are others which mention that qadr can be changed through Dua, etc. So, is Allah's decree fixed or not? The answer is that there are elements in Taqdeer which are fixed and others which are not. This category is divided into two types: 

1. Taqdeer Mubram (تقدير مبرم): 

This is the fixed one, and there is no change, omission, etc. This is inevitable and unavoidable, and this is the Taqdeer al-Azli, the one written in Lawh al Mahfooz (the Preserved Tablet). 

2. Taqdeer Muallaq (تقدير معلق): 

This is the one that changes according to conditions. And this is the taqdeer which the angels have in their hands. So Allah may stipulate: Write the age of so and so that if he tells the truth, he will this long. And if he lies, he will live that long. And in the knowledge of Allah and in the lawh al Mahfooz, it is already written whether he tell the truth or lie. So, this is how the change happens in taqdeer, and this is meaning of Allah's statement:

لِكُلِّ أَجَلٍ كِتَابٌ* يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ.

For every term is a decree. Allah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book (Al-Lauh Al-Mahfuz).  [ar-Ra'ad 13: 38-39]

And from the reasons of the change in Allah's decree or increase in life-span is righteousness with the parents, and being good with relatives. This is due to the hadith Salman (radiyallahu anh) narrated that the Messenger of Allah (ﷺ)said:

"‏ لاَ يَرُدُّ الْقَضَاءَ إِلاَّ الدُّعَاءُ وَلاَ يَزِيدُ فِي الْعُمُرِ إِلاَّ الْبِرُّ ‏"‏ ‏

"Nothing turns back the Decree except supplication, and nothing increases the life-span except righteousness." [Jami' at-Tirmidhi]

And in Bukhari and Muslim, Anas b. Malik (radiyallahu anh) reported:
I heard Allah's Messenger (ﷺ) as saying:

"‏ مَنْ سَرَّهُ أَنْ يُبْسَطَ عَلَيْهِ رِزْقُهُ أَوْ يُنْسَأَ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَهُ ‏"‏ ‏.‏

He who is desirous that his means of sustenance should be expanded for him or his age may be lengthened, should join the tie of relationship. [Agreed upon]

And also: 

"‏ تَعَلَّمُوا مِنْ أَنْسَابِكُمْ مَا تَصِلُونَ بِهِ أَرْحَامَكُمْ فَإِنَّ صِلَةَ الرَّحِمِ مَحَبَّةٌ فِي الأَهْلِ مَثْرَاةٌ فِي الْمَالِ مَنْسَأَةٌ فِي الأَثَرِ ‏"‏ ‏

"Learn enough about your lineage to facilitate keeping your ties of kinship. For indeed keeping the ties of kinship encourages affection among the relatives, increases the wealth, and increases the lifespan." [Jami' at-Tirmidhi] 

Therefore, it may happen that, for example, brother Hamza goes back home for vacation and looks his father having pain in the leg. So, he takes some olive oil and begins to massage his leg. Allah may be pleased and remove a calamity that may be fixed to come, or may increase the age, and so on. 

Taqdeer al Mubram includes everything including the conditions, and what would actually happen finally. But Taqdeer al-Muallaq is depended on the fulfillment of the condition. 

III. Why (the reason it happens):

Disasters happen, babies and children die, rapes, murder and what not happens. How is it that we do not attribute this to Allah, when he is the one who decreed it to happen? 

Actually, this question and its type is not coming new from the Atheists and Agnostics, but is centuries old coming all the way from philosophers, and deviant Muslim sects. 

There are Muslims who look around the situation and ask: Why did Allah will for the ummah to not be victorious and to lag behind undeveloped? 

But the answer to this is: Allah did not will this ummah to not be victorious. In-fact, Allah's 'will' (iraadah) can be divided into two categories. 

1. Iraadah Kawniyyah Qadriyyah (إرادة كونية قدرية): 

This is the one which comes with the meaning of 'wish'. And this type has two pillars:

(i) It must happen.

(ii) It may be something that Allah likes, and could be something that He does not likes.

And example of this type is the statement of Allah about Nooh (alayhis-salaam): 

وَلا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كَانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُون

"And my advice will not profit you, even if I wish to give you good counsel, if Allah's Will is to keep you astray. He is your Lord! and to Him you shall return." [Hud 11:34]

2. Iraadah Deeniyyah Shar'iyyah (إرادة دينية شرعية) :

This is the one which comes in the meaning of likeness. And this type has two pillars:

(i) It may happen, or may not.

(ii) It must be something that Allah likes and is pleased with. 

And example of this type is the statement of Allah about Nooh (alayhis-salaam):

وَاللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَن تَمِيلُوا مَيْلًا عَظِيمًا

Allah wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation.  [an-Nisaa 4:27]

And from this categorization, we can easily get our answers and digest them. Allah willed us to lag behind temporarily through his iraadah kawniyyah for some wisdom which He knows best. Apparent wisdom is that Islam is rising in other places in response to the suffering in some places. However, our attitude should be not to become lazy since that is the iraadah of Allah, rather: "Perform good deeds, for everyone is facilitated in that for which he has been created." [Agreed upon]

Similarly, disasters and tyrants rulers come under the category of iraadah kawniyyah (i.e. it happens because Allah wills so although he does not likes), and the wisdom is known to Allah alone. But these are signs to turn back to Allah:

وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ

And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities, etc.) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam).  [as-Sajdah 32:21]

And one of the reasons for deviation of the early sects was inability to differentiate between 'iraadah kawniyyah' and 'iraadah deeniyyah'. 

Imam Ali ibn Al Izz said in his commentary of Aqeedah at-Tahawiyyah: 

It is the belief of Ahlus-Sunnah that everything that happens is by Allah's and by His decree. The Qadariyyah and the Mu'tazilah have opposed them in this. They asserted that Allah wished belief (and faith in Him) from the disbeliever, but it was the unbeliever who wished to be an unbeliever. The disbeliever's will overcame the will of Allah. But this is a most fallacious belief. Furthermore, this is not supported by evidence. Indeed, this opinion is in opposition to the available evidence. Allah said: 

وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا وَلَٰكِنْ حَقَّ الْقَوْلُ مِنِّي لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ

And if We had willed, surely! We would have given every person his guidance, but the Word from Me took effect (about evil-doers), that I will fill Hell with jinn and mankind together.  [as-Sajdah 32:13]

He also said:

فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖوَمَنيُرِدْأَنيُضِلَّهُيَجْعَلْصَدْرَهُضَيِّقًاحَرَجًاكَأَنَّمَايَصَّعَّدُفِيالسَّمَاءِۚ

And whomsoever Allah wills to guide, He opens his breast to Islam, and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky. [al-An'aam 6:125] 

The clue to the error here is in equating Allah's Will and Desire with His Love and Approval. The Jabariyyah and the Qadariyyah failed to distinguish between the two. And, as it should happen, as they proceeded in their arguments, they disagreed between themselves. The Jabariyyah said: "Everything is by the Will and Decree of Allah." To their contrast, the Qadariyyah said: "Sins are neither approved by Allah nor loved by Him. They are neither by His Will nor His Decree. They are altogether out of the range of His Will and creation." 

Allah's book however, as well as the Prophet's sunnah and a person's incorrupt nature point to the difference between the Will and Approval. As for the Will of Allah, we have already stated evidences from the Book. As for His Approval and Love, here are a few. Allah said: 

وَاللَّهُ لَا يُحِبُّ الْفَسَادَ 

And Allah does not like corruption. [al-Baqarah 2:205]

and,

وَلَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ 

And He does not approve for His servants disbelief. [az-Zumar 39:7]

End quote.

Perfect your belief:

Belief in al-Qadar is based on four pillars: 

1. Knowledge (علم): The belief that Allah knows all things, in general and in detail, from eternity to eternity, whether that has to do with His actions or the actions of His slaves.

2. Written (كتابة): The belief that Allah has written that in al-Lawh al-Mahfooz (the Book of Decrees). 

3. Will (المشيئة): The belief that whatever happens only happens by the will of Allah – whether that has to do with His actions or the actions of created beings, whether good or bad.

4. Creation (خلق): The belief that all things that happen are created by Allah in their essence, their attributes and their movements. 

All the sects deviated on one of the four things. They either denied Allah's knowledge (and this sect is almost non-existent except in some of the extreme rawafid), or they denied it being written (like Susan and his early followers) or Allah's will being in no control (like the Qadariyyah) or that the deeds are not created (like some of the Mu'tazilah). 

5.10 Different names and attributes by which “Lailat-ul Qadr” is mentioned:

Lailat-ul Qadr or Qadar (لَيْلَةُ الْقَدْرِ): The night of power, glory and decree. (Surat-ul Qadr 97:1)

Lailat-um Mubaarakah ( لَيْلَةٍ مُّبَارَكَةٍ): The blessed night, when good deeds are blessed (and multiplied) with an addition lot of reward. (Surat-ud Dukhan: 3)

Lailat-us Sakki ( لَيْلَةُ الصَّكِّ) : The night of certification, as Allah certifies many people for Jannah on this night.

Lailat-ul Baraa’ah (لَيْلَةُ الْبَرَاءَةِ): The night of salvation, as Allah pardons many of his slaves on this night.[8]

5.11 Is this night blessed because of the revelation of Qur’an or was it already as such?

Lailat-ul Qadr was noble, majestic, and dignified by Allah even before the revelation of Qur’an, and its dignity enhanced after the Qur’an was revealed in it. Allah says:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ ۚإِنَّاكُنَّامُنذِرِينَ

"Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]." (ad-Dukhan 44:3)

This means that this is a night already blessed by Allah, and so he chose reveal the Qur’an. And this is what the name “Lailat-ul Qadr” itself suggests that the title and the name was given to this night even before the revelation of Qur’an.[9]

5.12 Greatest virtue of Lailat-ul Qadr is that Qur’an was revealed in this night

Speaking of the virtues of Lailat-ul Qadr, then the biggest virtue is that Qur'an was revealed in this month. People think that the greatest virtue is that reward is multiplied more than a thousand times, so one may ask whether how we know this. We say that Allah revealed surat-ul Qadr, and the very first virtue in the very firstaayah that he mentioned about Lailat-ul Qadr is nothing but revelation of the Qur'an. So, we give precedence to what Allah gave precedence. 

This rule comes from the authentic hadith where the Prophet (ﷺ)began his sa‘i with as-Safa, and he said: “I begin with that with which Allah began.” He said this referring to the aayah: “Verily! As-Safa and Al-Marwah are of the Symbols of Allah." (2:158). And according to a report narrated by an-Nasaa’i he said: “Begin with that with which Allah began,” in the form of a command or instruction. So, due to this many of the scholars including Imam Malik, Shafi'ee, Ahmad etc considered it obligatory to begin with safa.[10]

Allah mentioned ‘Ramadan’ only once in the complete Qur’an. But what is the first thing that Allah wanted us to know about it? The first thing that he told in the aayah, “the month of Ramadan is the one in which Qur’an was revealed.” This itself is the first virtue that makes this month better than every other month. Allah says:

شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِۚ

“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).” (Surah Baqarah 2:185)

By mentioning this Allah is re-introducing us to the Qur’an. He wants us to study it with such as when we read it for the first time. By this, he is putting curiosity in the believers to re-study. And reminds us that it is guidance for the humanity, so that we don’t just keep the benefit to ourselves as personal property, rather share with others. Who will give it to the people? You and I will. The month of Ramadan is a reminder that Qur’an is to be shared with humanity.

When you share with the people, they ask whether why you believe that this is the word of God. What’s your proof? What’s your evidence?

Allah’s very next words are: “a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).” It guides people through the proofs. You do not have to search outside for evidence, rather it itself is the destination and is itself the proof. If anyone approaches it with human decency will see that. If they come with the right intention, they will find that this is guidance, and the proofs that this is guidance. And once they accept those proofs, it will tell them which way is right and which way is wrong. It will separate right and wrong for them. They will now pick the right way from the wrong one, because it will draw a line for them. Don’t do this, and do this. Live with this, and don’t live this way.

5.13 Qur’an – The Eternal Miracle

We have all heard people saying, “Qur'an is the greatest miracle.” But why is Quran the greatest miracle?

All the previous miracles that had been given to the other Prophets (like a stick turning into a snake, etc.) before were all separate from the revelation itself. But for the Quran, the miracle and the revelation have been combined into one. Therefore, it is the strongest, most powerful and the eternal miracle as it will remain preserved until the end. For Prophet Muhammad(ﷺ), the revelation itself was the miracle. It is the Call, and it is the Proof for itself! But how is the Quran a miracle? What are the factors that make the Quran so miraculous?

First miracle: Perfect preservation. It never got corrupted in the past one thousand four hundred years, and Allah himself took the responsibility of its preservation. This case is unlike scriptures of other religions like the Christian Bible or the Hindu Vedas.

Second miracle: The language of the Qur'an. What makes the Qur’an a miracle, is that it is impossible for a human being to compose something like it, as it lies outside the productive capacity of the nature of the Arabic language. The productive capacity of nature, concerning the Arabic language, is that any grammatically sound expression of the Arabic language will always fall with-in the known Arabic literary forms of prose and poetry. All of the possible combinations of Arabic words, letters and grammatical rules have been exhausted and yet its literary form has not been matched linguistically.

Third miracle: Predictions in the Qur'an. Enmity among the Christian sects until the Day of Resurrection, Allah promised His Prophet (ﷺ)that his religion would prevail over all others, and this is what happened. And there are a lot more predictions.

Fourth miracle: Stories found in the Qur'an. It has stories like that of Isa (Jesus) speaking while still a baby, which neither the Christians of Arabia know, nor do the modern Christians know as this story is not even found in the Bible. Later when Gospel of Thomas was discovered in Egypt (in 1945) then this story was found there. This shocked the Christian experts, and infact they found in it other stories like him giving life to bird which is as well not found in the Bible but is there in the Qur’an.

Fifth miracle: The Message of the Qur'an itself. Read the contents of the Qur’an, laws of inheritance, talks of peace and justice, removing ignorant cultures like that of burying the daughters alive, wives morning over husband’s death by tearing the clothes and getting the head shaved, etc. It has such detailed laws that are perfect for humanity and could have never been by anyone in the seventh century, far it being from someone who did not have any modern education.

Sixth miracle: Scientific aspects of the Quran. The Qur’an uses terminologies and description that are truly beyond a seventh century person living in a desert. It describes the sun and other planets revolving, and has other description due to which the earliest Muslim scholars had a unanimous consensus that the earth is round. And this was when most of the world thought Earth to be flat!

Seventh miracle: The effect that the Quran has on its listeners. There are not just several testimonies of non-Muslims loving the recitation of the Qur’an and tears flowing from their eyes, but there are millions of Muslims in India, china, Canada, Norway, etc., who barely understand two to four Arabic words, yet are simply mesmerized by Qur’an and keep reciting it all day and night. This is not happening just today, but has been going on from centuries!

Eighth miracle: The fact that the Quran has no contradiction in it. Furthermore, it even challenges to look for contradiction: Rather contradictions arise if the speaker is someone who may make mistakes, but Allah, may He be exalted, is far above that. Allah says: “Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradiction” [an-Nisa 4:82]

Ninth miracle: The ease by which the Quran is memorized. The ease by which Qur’an is memorized and the fact that constantly repeating the Qur’an never makes a person tired. No other religious tradition memorizes its book. No other religious group memorizes its scripture in totality. But for us Muslims, we don’t have one or two people memorizing the Qur’an; not just some small number of tribes in a jungle, No! Every single Muslim community around the world from Mauritania to Malaysia and Indonesia, from Birmingham to Texas, from Alaska to Russia, from north to south of the globe, every single community of Muslims has people who have memorized the Qur’an. What other book is there that can be memorized: Six hundred plus pages, six thousand plus verses. And to top all of it, it is memorized in a language that is typically unknown to the guy that has memorized it.

And there is simply much more to add, but words cannot explain, rather you’ll have to read it to get submerged into this miracle, and find out more of its miracles. [11]

5.14 A reminder and a warning:

Qur'an is the last of the books of the heavenly books. All evil comes by abandoning it, and all good comes by accepting it. Forgiveness is for the one for who it stands as a witness, and utterly destroyed is the one against it will witness:

قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖوَالَّذِينَلَايُؤْمِنُونَفِيآذَانِهِمْوَقْرٌوَهُوَعَلَيْهِمْعَمًى ۚأُولَٰئِكَيُنَادَوْنَمِنمَّكَانٍبَعِيدٍ(44) وَأُمْلِيلَهُمْۚإِنَّكَيْدِيمَتِينٌ (45)

Say, "It is, for those who believe a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being called from a distant place. And I will grant them a respite. Indeed, My plan is firm.” (41:44)

And in spite of all the aforementioned virtues, most of those who attribute themselves to Islam ignore to contemplate on the ayaat, and do not pay attention to the speech of their Creator:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا

Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts? (Muhammad 47:24)

They chose not act in accordance to it, rather they search for deviated rulings without taking into consideration the speech of their Lord:

وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ

"And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers." (5:44)

And his statement:

يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا

“They wish to refer legislation to Taghut (false judges, etc.), while they were commanded to reject it; and Satan wishes to lead them far astray.” (an-Nisa 4:60)

And they mock those take Qur’an as the way of their life.

So, be careful and don’t blindly follow the flow. You should not stop implementing its teaching just because people do not look up to it. 

And it is upon you to stick to its teachings, without giving any attention to those who mock you. Do not be discouraged by them. The smart and the wise is the one who does not care about the speech of crackpots.

Now, that we saw that most of those who call themselves Muslims are away from the book of Allah, and have put it to their backs, and have no fear of his warnings. Then, it is upon to take the responsibility and strive to explain its meanings, share its rulings, and call everyone to implement in accordance to it, and to abandon everything that contradicts it.[12]

i

6. Tafseer of the second aayah

6.1 Style of this aayah compared with other ayaat

After mentioning the very first and the biggest virtue of Lailat-ul Qadr, the second aayah informs us of its unimaginable virtue. Allah says:

وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ

"And what can make you know what is the Night of Decree?" [al-Qadr 97:2]

Allah uses this style (wama adraaka..) for something when it cannot be explained in words, or when the human mind cannot conceive. For instance, Allah used this for the Day of Judgement in surat-ul Qari'ah: 

وَمَآ أَدْرَاكَ مَا الْقَارِعَةُ

"And what will make you comprehend what the terrible calamity is?" [al-Qariah 101:3]

6.2 Allah’s emphasis is on what Lailat-ul Qadr is:

This question is not to ask whether you know about this night or not. Rather it is understood as, "Do you have any idea of how great and virtuous this night is?" And it seems from this aayah that the brain of a human cannot conceive or grasp the level of virtue of this night. Man cannot truly apprehend it. No one knows of it other than Allah subhanahu wata ala. 

Yet this aayah clearly shows that Allah's emphasis is on what the night is, what its virtues are.[13] 

i

7. Tafseer of the third aayah

7.1 Repetition of the word Lailat-ul Qadr a third time:

Allah stated:

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

"The Night of Decree is better than a thousand months." [al-Qadr 97:3]

When someone is really amazed about something or someone, or really wants to display or offer, he/she at-times chose to name it again and again. For example, “I bought ‘such and such’ car. And I went in ‘such and such’ car all the way to Makkah… ‘Such and such’ car is very smooth. And while I was travelling to Madina in ‘such and such car’ I did not find any problem…” This style of speaking does not necessitate show-off, but actually is understood as the admiration of the speaker or love for something.

To Allah belongs the best of examples, but Allah as well choose to put love and respect for this night, so that we not just become curious to know about this night, but also so that we increase in worship.

7.2 Allah wants to convey the message

Although your audience may not be able to get a complete picture and understanding of something, you at-times wish to express something due to necessity (like at times of pain, you inform them of your pain) or admiration or display. Similarly, Allah as well chose to give us a hint of its virtue and let us know its delights, so he said: 

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

"The Night of Decree is better than a thousand months." [al-Qadr 97:3]

A girl was trying to explain the look of her house back home. She said while unable to explain in words, "My house is such that it cannot be explained in words that you would understand. You have no idea of how beautifully it is structured." But she really wanted to explain, so she continued by saying, "But have you seen the house of such and such guy? It is ten times better than that!" 

Similarly, Allah chose to explain us, although we cannot comprehend its virtue.

And this is also proved in the ahadith. The prophet (ﷺ)said:

قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ، شَهْرٌ مُبَارَكٌ، افْتَرَضَ اللهُ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ الشَّيَاطِينُ، فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِم»

(Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then hesa has truly been deprived." (Narrated by Imam Ahmad, Nasa'i, and Bayhaqi in Shu'ab al Iman, and authenticated by Shaikh Al Albani in Saheeh Jami' as Sagheer)

This aayah was explained as that the deeds which are done to please Allah in this night is better than doing it more than a thousand months. He has done so much that a man cannot achieve even in a thousand months. 

Here there is a need to mention those who belittle this night, if not in belief at-least in deeds:

From the biggest of Talbees Iblees (deception of the devil) in Ramadan on many of the Muslims is that they think that Lailat-ul Qadr is on the twenty seventh. Although, we find a lot of good, and people performing salah on twenty seventh, and other good deeds which is all fine. But the issue is that this man remains awake this night, but leaves the rest other nine nights assuming that he has already received the reward of Lailat-ul Qadr, although the prophet (ﷺ)would strive and pray hard all the ten nights in search of it. 

And there are others who don't believe, yet they spend their time shopping in these nights. Shopping is fine, preparation for Eid is fine, but we shop so much that the whole week goes in shopping. A person who values this night would rather do most of his shopping before these nights to be free and make use of it. May Allah help us understand and act in accordance to his wish. And Allah knows best.[14]

7.3 Is ‘thousand’ literal or metaphorical?

Literal is a better opinion, because of the reason of revelation of this Surah. And we discussed earlier the statement of Mujahid that the messenger of Allah (ﷺ)mentioned of a man from Bani Israel who fought for the sake of Allah a thousand months. So, Allah revealed Surat-ul Qadr.

Therefore you will find a group of scholars saying: Worshipping in the night of Qadr is better than worshipping from eighty-three years and four months!

7.4 Better than a thousand months, not equal

An important point is that many while speaking about Laylat-ul Qadr say that worshipping in it is like worshipping for a thousand months. But this is incorrect, and the correct way to say is that worshipping in it is better than worshipping for a thousand months. There is a difference!

When someone says: “I’ll give you more than a thousand riyals if you do this.” He could give one thousand riyals or three thousand riyals, depend on his intention.[15]

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8. Tafseer of the fourth aayah

8.1 What are “Malaaikah”?

The Malaikah are translated as angels, and it is a well-accepted translation. Just like the issue of Qadr, it is very much possible to go into details about the Malaaikah. But this is not the place for it. We will mention the minimum that every believer is required to believe about the angels, as Shaikh Saleh al-`Usaymee said:

“The minimum extent that is required to believe in angels is: Belief that they arehonored slaves from the creation of Allah, and that among them are those who come down with the revelation on the prophets by the command of Allah.”

End quote from his explanation of Thalaathat-ul Usool.

When prophet was asked: “What is faith?” The Prophet (ﷺ) said: “Faith is to believe in Allaah, His angels, Books, meeting Him, His messengers, and to believe in resurrection.” (Agreed upon, i.e., agreed upon its authenticity due to it being in both Saheeh al-Bukhari and Muslim)

The prophet (ﷺ)mentioned the angels even before mentioning the books because the one who doubts in those who brought the books down to the prophets will never believe in the books. Allah stated:

قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ

Say, "Whoever is an enemy to Gabriel - it is [none but] he who has brought the Qur'an down upon your heart, [O Muhammad], by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers." [al-Baqarah 2:97]

8.2 Who is “Rooh”?

The Rooh mentioned along with the angels in the aayah is the leader of the angels Jibrael (alayhis-salaam). This is general opinion of many mufassireen like Ibn Katheer.

Some scholars hold other opinions as well. This is because ‘Rooh’is the noble Qur`an has come with multiple meanings. One of the meanings is the soul, which is the cause of life. Allah stated:

وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي

And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord. [Israa 17:85]

And other meaningis the Qur`an. Allah stated:

وَكَذَٰلِكَأَوْحَيْنَاإِلَيْكَرُوحًامِّنْأَمْرِنَاۚ

And thus We have revealed to you Rooh (an inspiration) of Our command. [ash-Shuraa 42:52]

But the context in this aayah of Surat-ul Qadr points that it refers to Jibrael. And the coming down of the leader of angels Jibrael increases the value of this night, which is why he has been specified. Important ones come only for important matters.

An-Nauwas bin Sam'an (May Allah be pleased with him) narrated that Allah's Messenger (ﷺ)said: "When Allah wishes to reveal something to man, He speaks out the words to be revealed. At this, the heavens shake strongly in fear of Him. When the Words of Allah fall upon the inhabitants of heaven, they are taken by shock and fall prostrate. The first of them to raise his head is the angel Jibrael whom Allah speaks out of the revelation what He wishes. Then Jibrael passes by the other angels in different heavens, and is asked at each station, 'What did our Lord say, O Jibrael?' He answers: 'He said the Truth; He is the Most High, the Most Great' and all repeat the same after him. Then Jibrael moves on to the destination with the revelation, to where commanded by Allah the Most High." [Narrated by Ibn Abi Asim in as-Sunnah and al-Bayhaqi in Al-Asmaa was-Sifaat]

This narration is weak in its chain but authentic in its meaning. There are several benefits in this narration:

1.     If the angels fear Allah, how can they be considered worthy of worship? And if the angels are not worthy of worship, then the men of Earth who have died are also not worthy to be called-upon or sought for help or intercession.

2.     Leadership of Jibrael.

3.     Unconsciousness occurs to all the dwellers of the heavens.

4.     Trembling of the heavens due to the Words of Allah.

5.     That Jibrael is the one who conveys the revelation to wherever Allah commands.

There are many other benefits mentioned by Shaikh Muhammad at-Tameemi in his Kitab at-Tawheed.

8.3 Angels always obey their Rabb

Rabb is popularly translated as Lord, and it is an accepted translation. And ‘رب’ (The Lord) in the language of Arabs refers to: The master, the chief, the reconciler of something.

Our Rabb is the master, the chief and the reconciler of our affairs. Yet, who among us does not sin against his command? If someone wants to repent, then this night is the right time!

It is reported that a man once went to Ibrahim bin Adham and said, "Oh Abu Ishaaq, I continually wrong my own self, and I turn away from everything that invites me to improve my way of life."

Ibrahim said, "If you can fulfill five conditions, then sinning will never harm you, and you can fulfill your desires as much as you want."

"Tell me those conditions," exclaimed the man.

"As for the first, if you want to disobey Allah, then do not eat from His sustenence," said Ibrahim.

"What then will I eat, for everything on the earth is from His sustenence?" said the man.

"Listen," said Ibrahim. "Are you being sensible when you eat from His sustenence while you are disobedient to Him?"

"No," said the man. "What is the second condition?"

"If you want to disobey Allah, then do not live in any of His lands," said Ibrahim.

"This is even worse than the first. All that is in the East and West belong to Him. So where then will I live?"

"Listen," said Ibrahim. "If you insist on disobeying Him while you eat from His sustenence and live in His lands, then at least look for some spot where He cannot see you, and disobey Him there."

"0 Ibrahim!" exclaimed the man. "How can I do that, when He even knows the deepest secrets that are in the breasts of men? What is the fourth condition?" he asked despondently.

"When the angel of death comes to take your soul, then say to him, 'Give me some respite, so that I can repent sincerely and perform good deeds.'"

"When the time comes, the angel will not accept that plea from me," said the man.

"Listen," said Ibrahim. "If you cannot put off death in order to repent, then how do you expect to be saved?"

"Tell me the fifth condition," said the man.

"When the guardians of Hell-fire come to take you away on the Day of Resurrection, don't go with them."

"They won't let me go!" exclaimed the man.

"Then how do you expect to be saved?" asked Ibrahim.

"Stop, stop! That is enough for me," said the man. "I ask Allah to forgive me and I indeed repent to Him."

The man then dedicated his life to the worship of Allah from that day.[16] Dear readers, the one who obeys his lord reaches level of angels, in-fact better than them. There is a popular statement:

“Allah, the Exalted, gave the Angels intellect without desires, He gave the animals desires without intellect, and He gave both to humans. So a man whose intellect prevails his desires is better than the Angles, while a man whose desires prevail over his ineluctable is worse than the animals.” This statement is attributed to one of the sahaba, but I could not find an authentic reference.

8.4 Mention of what‘amr’ refers to:

‘Amr’ in this aayah refers to the yearly decree from this Lailat-ul Qadr to the next Lailat-ul Qadr.

Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it.'' [Tafseer at-Tabari]

Ibn Abbas said: “You find a man walking in the markets, but his name has been written in among those to die.” [Tafseer at-Tabari]

Ibn Kathir said explaining the aayah of Surat-ud Dukhan:

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ

(Therein (that night) is decreed every matter, Hakim.) means, on Laylatul-Qadr, the decrees are transferred from Al-Lawh Al-Mahfuz to the (angelic) scribes who write down the decrees of the (coming) year including life span, provision, and what will happen until the end of the year. This was narrated from Ibn `Umar, Mujahid, Abu Malik, Ad-Dahhak and others among the Salaf.

 (Hakim) means decided or confirmed, which cannot be changed or altered.

We discussed the details earlier in the discussion on categories of Qadr.

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9. Tafseer of the fifth aayah

9.1 What salaam means:

Ibn Katheer (rahimahullah) stated:

سَلَـمٌ هِىَ (There is peace) "It is security in which Shaytan cannot do any evil or any harm.'' … Ash-Sha`bi said concerning Allah's statement, سَلَـمٌ هِىَ حَتَّى مَطْلَعِ الْفَجْرِ (With every matter, there is a peace until the appearance of dawn.) `The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn).' Qatadah and Ibn Zayd both said concerning Allah's statement, سَلَـمٌ هِىَ (There is peace.) "This means all of it is good and there is no evil in it until the coming of Fajr (dawn).'' End quote from his tafseer.

9.2 Signs of Lailat-ul Qadr:

Laylat Al-Qadr has signs mentioned in the narrations, such as: Tranquility in the heart, expanded feeling in the chest, it is a moderate night, a light night without shooting stars, and the sun rises the next day without rays. [17]

قال رسول الله صلى الله عليه وسلم: " إن أمارة ليلة القدر أنها صافية بلجة كأن فيها قمرا ساطعا ساكنة ساجية لا برد فيها، ولا حر ولا يحل لكوكب أن يرمى به فيها حتى تصبح، وإن أمارتها أن الشمس صبيحتها تخرج مستوية ليس لها شعاع مثل القمر ليلة البدر، لا يحل للشيطان أن يخرج معها يومئذ "

“The Prophet (ﷺ)said: “The signs for Lailatul Qadr are that it is a clear bright (night), in which the moon is bright, the weather is calm, neither cold nor hot, and no meteors are visible until the morning, and the sun on the following day rises without any rays like the moon on that night, and the Shaitan doesn’t come out with it at that time.” [Musnad Ahmad]

Furthermore, people err in understanding the signs very often. Some of them find the night to be peaceful every night. And we find one person claiming sun rise without rays on 23^rd, and the other one claiming it to be on 29^th!

It is also possible that Lailat-ul Qadr be known through signs in the dreams. But often dreams of many people in the same land contradict, as we witness. One person dreams it to be on 21^st, the other one dreams it on 26^th, and so on.

Furthermore, it’s also possible for the dreams to be from Shaytan, and there lies possibility of mistake in dream interpretation. People must be careful in coming to conclusions only due to dreams.

9.3 The word “hiya”:

There are those who used the word Hiya to say that Lailat-ul Qadr is on twenty seventh. Have you seen the 'miracle' of those who had 'discovered' Laylat al-Qadr as being the 27th of Ramadan for sure, because the word 'that night' (هي) in Surah al-Qadr is actually the 27th word of the Surah?

Ibn Ḥazm (d. 456 AH) was known for his sharp tongue and harsh wit. This is what he had to say about a contemporary of his, whom he names, who made the same 'discovery' a thousand years ago:

"And of the bizarre whisperings of Shaytan is that of Ibn Bukayr al-Maliki,who presumed that he discovered Laylat al-Qadr because the 27th word of Surah al-Qadr is 'هي'. 

To which I say: It is truly mandatory for anyone who believes this to be entered into a hospital, and be treated for mental illness! And we seek Allah's refuge from such foolishness.
All that is needed to refute such claims is to point out that this person has claimed to have knowledge that seems to have passed over the Prophet(ﷺ)himself, and the Companions, and in fact to even challenge the Divine Wisdom in concealing the Night of Power from the minds of men."

While of course Ibn Ḥazm is unduly harsh, there is an element of truth to his statement. Additionally, we do not derive legal or theological rulings from the number of the word mentioned in a Surah or other such numerological extractions.

9.4Discussion on the exact date of Lailat-ul Qadr:

There are forty opinions on the exact date of Lailat-ul Qadr, as mentioned by shaikh-ul Islam Ibn Hajr al-Asqalani in Bulugh al-Maram and Fath al-Bari, his explanation of Saheeh al-Bukhari:

1) Last ten nights

2) Last ten odd nights

3) Last ten even nights

4)Last seven nights

5)Twenty seventh night

6) Twenty third night… so-on with thirty-four other opinions!

Shaikh Wasiullah Abbas said: This is one night that needs to be searched for in the (last) ten nights. It is not any specific night, and this is the reality. Few narrations mention that it is on the twenty seventh, and its correct explanation is that it may be on that date in that year. But Allah's messenger (ﷺ) said, 'I was informed of (the date of the Night of Qadr) but I was caused to forget it..' (Bukhari)

"تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ‏"‏‏.‏

"Look for the Night of Qadr in the last ten nights of the month of Ramadan." (Bukhari and Muslim)

This means that if you were to worship in those ten nights, then you'll certainly get that night as well. This is similar to what the beloved messenger (ﷺ) has said regarding friday: "There is a time in it at which no Muslin would stand up while praying and asking Allah, who is Great and Glorious, for something but he would give it to him." (Agreed upon) And this issue as well, if you search there are many opinions concerning this time but the (best) conclusion is that if a person occupies himself with dua and adhkâr from morning to evening, then he will get that time. The same is about Lailat-ul qadr that if a man awakes (the last) ten nights for the worship of Allah, he would certainly get it. End quote from his explanation of Bulugh al-Maram.

9.5Does the date keeps changing or remains fixed?

This is a major topic of discussion, as it is narrated in the hadith that the messenger of Allah (ﷺ)went to inform people of the exact date and then he was made to forget. From this, many conclude that Lailat-ul Qadr to be on a fixed date.

So the question is: Does the date keeps changing or remains fixed?

The answer is that it keeps changing. The proofs are below:

i. The Qur’an was revealed on 24th as in the narration of Ibn Abbas. And the prophet (ﷺ)knew that Qur’an was revealed on 24th, yet he would search for the night and say “search in the last ten” as in the narration of Saheeh Bukhari.

ii. One year, prophet (ﷺ)got a dream that he is prostrating in wet sand on Lailat-ul Qadr, and it was 21st. Yet, there has nothing been reported from him that Lailat-ul Qadr is on 21st only and prophet (ﷺ)kept searching for in the next upcoming years. And similarly in a narration, one year it was on twenty fifth, and the other on twenty seventh.

iii. Surat-ul Qadr is Makki. It means that he lived many years later in Madina after knowing about Lailat-ul Qadr, yet he would strive in worship and search for it in the last ten nights. And according to the hadith of Aisha, he would engage in I’tikaaf in search of Lailat-ul Qadr in the last ten nights, and he did not give up until he passed away in search of Lailat-ul Qadr. And after him, his wives would as well do the same.

Yet, to few it is on a fixed date due to the hadith that he went to inform, and so on. But many scholars interpreted that narration as: He went to inform them of the date of Lailat-ul Qadr in that specific year. So, there is nothing to suggest that the date is fixed, rather there are narrations from the sahaba mentioning different dates in different years.

All this leads us to conclude to believe that Allah keeps changing and shifts the date of Lailat-ul Qadr year to year.

9.6Wisdom behind the date being hidden:

A person informed a group of people of jewelry buried under one of the ten trees of a park in Riyadh. They hurried to search, but some of them dug around only one tree which they felt to be the correct one due to the marks of burial around it. But they did not find and so left out of laziness saying, 'Why did he not inform us which specific tree it is?!' As for others, they dug hard and found out.

The example of the one who works only one night of the last ten nights is like those who were lazy to search the jewelry. Allah hid the knowledge of the date to test and examine the active and lazy ones. The same is the one who works hard only when he 'feels' the signs of Lailat-ul Qadr on a particular night. The date of Lailat-ul Qadr is hidden, so that we work hard in all the ten nights.

And this makes sense as Allah said,

وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ ۚ

"And no person knows in what land he will die." (31:34)

If we knew when or where we're to die, we would commit sins till the day before the day of death. But because it is hidden, we find smart individuals who try hard to do everything to please Allah as if they're in their last moments. They hurry to good deeds, and fear postponing.[18]

`Ubadah ibn As-Samit (may Allah be pleased with him) narrated: "The Prophet (ﷺ) came out to inform us about the Night of Qadr but two Muslims were quarreling with each other. So, the Prophet (ﷺ)said: I came out to inform you about the Night of Qadr but such-and-such persons were quarreling, so the news about it had been taken away; yet that might be for your own good, so search for it on the 29th, 27th and 25th (of Ramadan)."

From this narration, we learn apart from why it was made hidden also that quarrels among Muslims is such an evil act that due to this quarrel Allah hid the night from us.

Plus, had Allah revealed the date of Lailat-ul Qadr, then it would be a very great favor. And mis-use of Allah’s favors, or belittling such a great favor would mean a very major sin. And we acknowledge well of how many of us take this night to be some ordinary night. So, perhaps Allah chose to hide as a favor upon us all. And Allah knows best.

And we acknowledge well that many people begin in Ramadan with a boost, and give up by the end of it. So, Allah would want to add this as a boost for the believers. So, to those who give up by the end of Ramadan, I say: If a sale in market was coming to an end and we had not yet benefitted from it, we'd find ourselves rushing towards it. Let us then rush to benefit from the sale offered by the Almighty Himself.

And perhaps Allah wants us to strive in the specific ten days. Therefore, perhaps Allah even swore by these ten nights in Surat-ul fajr. Add tafseer. And therefore, what follow is a brief mention of deeds to be performed in these days.

9.7 Deeds to do:

9.7.1 Qiyam:

The doors to Allah’s mercy are too many, but the smart one is the one who knows when to do what. We acknowledge that recitation of Qur`an is the best of Dhikr, but the best Dhikr after the Adhan is given is to send greetings of peace upon the prophet(ﷺ). Similarly, the best act of worship to do on Lailat-ul Qadr is to perform voluntary prayers.

Narrated Abu Huraira:The Prophet (ﷺ) said:

"‏ مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ‏"

"Whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." [Agreed upon]

Shaikh Saleh al-`Usaymee said commenting on the narration: So, the prophet (ﷺ)mentioned the deed, and the condition, and the reward for it.

The deed is: Voluntary night prayers. 

The condition is: That the deed be done by the slave with two things in mind:

First of them is believing it to be in obedience of Allah.

Second one is hoping the reward from Allah.

The reward is: Forgiveness of the previous sins.

And there are four ways to pray night prayers:

1.     Praying all night: This is what the prophet (ﷺ)used to do, and is the best one. Yet, it is difficult on most of the creation.

2.     Praying in the beginning of the night and the end: This is how most people pray today as Taraweeh and Tahajjud, respectively, with a period of rest in between the two.

3.     Praying at the end of the night: This is the third best thing to do. And Umar (radiyallahu anh) would see some praying in the beginning of the night not at the end, so he said that praying in the time they sleep is better than when they pray.

4.     Praying in the beginning of the night: This one may do if he is not capable to do in the end of the night.

And the one who neither prays in beginning of the night nor ending, then he has missed the deed mentioned in the narration: "Whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." End quote.[19]

'A’isha (radiyallahu anha) narrated: ‘When the last ten days of Ramadan began, the Messenger of Allah (ﷺ) used to tighten his waist belt and used to stay up praying all night, and he would also wake his wives.” (Agreed upon)‏

This was his sunnah in the last ten nights, that one spends his night worshiping Allah. One may postpone the sleep for the morning. But one must do his best as it will not last for long, rather its just a matter of just few nights. A man remains awake several nights for petty things, so waking up just few nights for the sake of Allah will get easy if he reflects on this. But people do not truly believe in the reward. If it was told that you will receive such amount of money if you go to such-and-such place, you'd definitely go. Similarly, if we are certain that if we do this, we'll receive Allah's rewards in return, then we would certainly compete for this.

9.7.2 Dua:

وَعَنْ عَائِشَةَ رَضِيَ اَللَّهُ عَنْهَا قَالَتْ: { قُلْتُ يَا رَسُولَ اَللَّهِ : أَرَأَيْتَ إِنْ عَلِمْتُ أَيَّ لَيْلَةٍ لَيْلَةُ اَلْقَدْرِ, مَا أَقُولُ فِيهَا؟ قَالَ: " قُولِي: اَللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ اَلْعَفْوَ فَاعْفُ عَنِّي " } رَوَاهُ اَلْخَمْسَةُ, غَيْرَ أَبِي دَاوُدَ, وَصَحَّحَهُ اَلتِّرْمِذِيُّ, وَالْحَاكِمُ

'A’isha (radiyallahu anh) narrated, ‘I asked the Messenger of Allah (ﷺ) ‘O Messenger of Allah, if I know what night the night of Qadr is, what should I say during it?’ He said, “Say:

Allahumma innaka 'afuwwun, tuhibbul 'afwa, fa'fu anni

"O Allah, You are the Pardoner and You love to pardon, so pardon me." (Related by the five Imams except for Abu Dawud. At-Tirmidhi and Al-Hakim reported it as Sahih)

Nineteen Benefits from the hadith:

1. Preparing before time: Look at Aisha (radiyallahu anha) preparing before-hand for Lailat-ul Qadr, as failing to prepare necessitates preparation to fail. For example, people go for Hajj once in a life time, yet when they reach Mina, they call the Mufti back home asking if it is okay to do this and that, and end up messing up with Hajj with kaffarah (expiation) for the errors they did.

2. Sticking to the sunnah: The sahaba were the best of people, yet they would ask the prophet (ﷺ) for adhkar. Our mother, the mother of believers, Aisha was the most knowledgeable woman of this ummah, yet she asked him. She could recite her own adhkar, as she knew Arabic very well. But no, the sahaba would stick to the adhkaar of the messenger (ﷺ). It has become our habit to add at-least something here or there into the authentically proven supplications.

3. Look out for signs of Lailat-ul Qadr: This shows that the sahaba would look out for its signs, which were described by our noble prophet(ﷺ). Although they would strive all the last ten nights (odd and even), they would look for signs to give themselves a sense of satisfaction of witnessing the night.

4. The date of Lailat-ul Qadr is unknown: If at any chance she knew the exact date of Lailat-ul Qadr, she would not ask saying, "if I know what night the night of Qadr is, what should I say during it?’ Plus, there are other narrations from her proving that she did not know the exact date. Furthermore, the prophet(ﷺ)did not tell something like: Oh, why would you look out for it? Don't you know the date?

5. Ask questions: Look at how humbly she asked him the query. The person who is shy to ask questions (to maintain his status or whatever!) will always remain an ignorant.

6. Husband-wife relationship: Many wives have their husbands who are learned scholars, yet their wives choose to call and ask others. Although, it is okay to ask others, but asking the husband himself (if he is knowledgeable) would certainly help closen the relation and love. Similarly, there is a lesson for husbands: Look at the calm tone of the prophet(ﷺ). You may feel that I am exaggerating, but read the hadith once again like how you read a real dialogue.

7. Teacher-student relationship: Many teachers are such that students feel afraid asking questions. This should not be the behavior of teachers. There are many other narrations which show awesome a teacher was our prophet (ﷺ).

8. Answer to the point: When she asked him the question, he answered to the point: You want a supplication, so here it is. Very often long unnecessary long speech bores everyone. So, teachers, parents, muftis and every one of us must learn to answer completely in line with the standards, expectations or aims of the questioner.

9. Allah's name: One of the names of Allah is Al - 'Afuw. 'Afuw means the one who forgives a lot. You are extremely forgiving one.This is proved from both Qur'an (mentioned five times) and Sunnah.

10. His attribute: Movies depict god as some extremely angry destructive man, but that is utterly ridiculous and false. Rather, he loves to forgive. One of the hundred thousand reasons is: And if Allah were to seize mankind for their wrong-doing, He would not leave on it (the earth) a single moving (living) creature, but He postpones them for an appointed term and when their term comes, neither can they delay nor can they advance it an hour (or a moment). (16:61)

11. The best thing you could ask: Lailat-ul Qadr is a night not in need of any introduction. Allah answers supplications, multiplies the reward more than a thousand time and what not. But when she asked what she ask for in this night, he only recommended her to ask for forgiveness. The prophet (ﷺ)said: "One of the people of Hell who found most pleasure in the life of this world will be brought forth on the Day of Resurrection and will be dipped into the Fire of Hell. Then he will be asked, ‘O son of Adam, have you ever seen anything good?’ Have you ever enjoyed any pleasure?’ He will say, ‘No, by God, O Lord." (Saheeh Muslim)

Few moments in Hell and the person will forget all the good times they had. This shows all what we need. And it is for this reason that the beloved messenger (ﷺ) used to like to do istigfaar (seek forgiveness) a lot. He himself says, "I ask for my own forgiveness a hundred times a day." (Saheeh Muslim) For this reason, the beloved messenger (ﷺ) preferred that one asks for forgiveness as much as possible.

12. Preferring the hereafter: They would go search hard days that Aisha (radiyallahu anha) describes that they would go without proper food for months. Yet, none of that came to the mind of the prophet (ﷺ)when he got a chance to make dua! May Allah help us understand.

13. Sunnah of Allah: The sunnah (way) of Allah is to deal with forgiveness. A man/woman may have done the worst of sins, yet we know that Lailat-ul Qadr is night when man whose value is nothing can raise his rank (in the sight of Allah) by valuing this night alone. So should we not follow the way of Allah subhanahu wata'ala? Allah says:

"And to forego it is nearer to Taqwa (righteousness)." (2:237)

Allah himself forgives others, and wants us as well to forgive others. Allah said praising his righteous servants:

وَالْعَافِينَ عَنِ النَّاسِ

"Those who are forgiving towards mankind." (3:134)

What is strange is that a man stands and asks for forgiveness but himself does not forgives others! Allah's messenger (ﷺ)said, "The one who doesn't show mercy to others will not be shown mercy." (Bukhari and Muslim)

Small mistakes happen by us at times, and in reality, it is absolutely fine (and normal for it to occur). When your own blood-brother says anything wrong, you feel as if it is a very big issue! Bearing a grudge against him just due this small mistake will certainly widen the distance. But if people gather and remind them to fear Allah, and remind them that they're children from the same parents, etc., will solve the problem and their hatred for each other will be buried at that very point. Allah considers this act of forgiveness to be very pleasing.

14. Etiquette of dua: From the etiquette of dua is that we should first praise Allah, and then ask for something. Compare this with Surat-ul Fatiha. We praise Allah in the first three verses, and then ask what we want from him. Similar is this dua.

Allah says:

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا ۖ

"And (all) the Most Beautiful Names belong to Allah, so invoke him by them." [al-A`raaf 7:180]

Use Allah's names and attributes to call upon him.

For example, Oh Allah, you are the Most forgiving; or Oh Allah, you are the Bestow-er; or Oh Allah, you are the Malik-ul Mulk (owner of the Kingdom) so bestow me with such and such, etc. If a man were to call upon Allah using his sifaat (attributes) or in this manner, his heart would feel content, and Allah would as well be pleased by this.

15. A true slave: Allah loves that his slaves behave like slaves to him, that they humble themselves before him. And on the contrast, he hates the arrogant. This dua without any doubt humbles a believer who supplicates with belief in his heart.

16. Removes self-admiration: A believer strives hard in these ten days with a lot of worship like voluntary prayers, Qur'an recitation, I'tikaaf and what not. There are high chances that he may begin to admire himself and tell himself, "Oh I have done enough that I'd be forgiven." This due helps remove self-praise, self-admiration and humbles the slave to remind that its not deeds, but just the mercy and forgiveness of Allah that we'll be forgiven.

17. Smartness of our mother: We also get to know of the Fiqh of our mother, the mother of believers. That she is asking such a smart question in such a beautiful way.

18. Acting on what we learn: Shaikh Wasiullah said, "Keep repeating this, as Aisha (radiyallahu anha) would keep repeating it all night. When anyone would ask for something, she would answer them and after that she would continue again repeating it, as the beloved messenger (ﷺ) had himself taught her." And she said: "If I knew which night is Layt ul-Qadr, then most of my supplication in it would have been asking Allah for al-'Afuw and al-'Aafiyah" (Sunan al-Kubra lin-Nasaa'ee)

This is a necessary benefit that reminds me of the statement of Qadhi 'Iyadh:

"لا يزال العالم جاهلا بما علم، حتى يعمل به، فإذا عمل به كان عالما"

"An scholar continues to be an ignorant as long as he does not practice what he knows.When he acts on it, he becomes a scholar."

19. Explanation of isnaad: When our hadith scholars classically explain us a hadith, they don't just explain the matn (text) but also the isnaad (chain of narrators) and the biographies of narrators. But that would make it too long, so I would suffice with only a comment of Shaikh Abdur-Razzaq al-Badr on this narration with regards to the addition of the word “Kareem” in the dua. He said:

And Kareem is a name from the beautiful names of Allah, but it has not been proven here and has no basis in the Hadith, as was mentioned by Shaikh Bakr Abu Zaid in his book “Tasheeh ad-Dua” pg. 506.

It being there in some of the prints of at-Tirmidhi is an addition from some of the scribes or the Tabi`een from what is apparent. Shaikh Al-Albani (may Allah have mercy upon him) said in “Al Silsilatus- Saheehah” (7/1011ـ1012):‘It has occurred in Sunan at-Tirmidhi after the word “Afuw” an addition of “Kareem”! And it has no basis in the early sources, nor the others who copied from them, so apparently it has been added by some scribes or tabi`een. Because it is not there in the Indian print of Sunan at-Tirmidhi on which is the explanation named “Tuhfat-ul Ahwadhi” of Al-Mubarakpuri (4/264) or in other that it. And indeed what strengthens that is: An-Nisa`ee in some of his narrations reported from the same path which at-Tirmidhi reported from, both are from their teacher Qutaibah Bin Sa`ad with its chain without the addition.  

And it is also not established in “Jami` at-tirmidhi” according to the research of  Bashar Awwad. End quote of Shaikh al-Badr from “Ziyadaat la Asla laha.” [20]

9.7.3I`tikaaf in the masjid

I'tikaaf refers to choosing to stay in a specific place for worship, specifically Masjid. Allah says: “And We commanded Ibrahim (Abraham) and Isma'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikaf), or bowing or prostrating themselves (there, in prayer).” [al-Baqarah 2:125]

The reality is that every religion teaches, or that it is in human instinct (fitrah) that he seeks seclusion for Allah's worship. Islamic shariah (legislation) and shariah of other prophets as well taught this. It is done to spend some time exclusively for the sake of worship of Allah, and reflecting on his signs and remembering the day of Judgement, all which is very difficult in the middle of this busy world. But I’tikaaf wide opens the door for this. One of its goals is also to catch Laylah al-Qadar.

The beloved messenger (ﷺ) used to do I'tikaaf in the first, second or third tenth of Ramadan. His I’tikaaf was such that he would sit in the masjid in seclusion from people, although he would join them for congregation and answer their queries, as for the rest of the time he had a tent and put a reed mat (over the door, as in saheeh Muslim) and he would remember Allah sitting in it. First, he did I'tikaaf in the first tenth, then next Ramadan in the second tenth, and in the latter part of his life his I'tikaaf was in the last tenth. And his wives as well would observe I'tikaaf.

The condition for I'tikaaf is that it should be in a masjid. And it should preferably be in a jami' (Friday mosque), so he would not need to go to some other masjid for performing Jum'ah. And the period of I’tikaf should not be for less than a day or a night, as less than this not proved from messenger (ﷺ)or the sahaba. The ahadith are explicit that one is not supposed to visit a sick, or attend a funeral. If the funeral is brought to the masjid then he may attend it, but he should not attend if it is outside the masjid. The beloved messenger (ﷺ)engaged in i'tikaaf with such restrictions.

He began his I’tikaf from the night of the twenty first. When twenty days of Ramadan are over, then twenty - first Ramadan begins with the night itself. But he would perform Fajr salah on the twenty first, and then enter his place of seclusion (in the masjid).
Leaving the masjid for necessities is permissible. However, although sexual intercourse is a human necessity, i’tikaaf becomes invalidated by this act. Other than this, it is permissible for necessities like urination or defecation, or to take a bath and change the clothes. He may leave the masjid only if is not possible to do all this in the (boundaries of the) masjid itself.

His wives would visit him, and his wife A’isha would even comb his hair while he was in I’tikaaf. So, it is permissible for friends and family to visit the mu’takif (the one in I’tikaf) for a short period. If an individual has a class or a job, then he may attend his class out of necessity, but return to the masjid after the class without wasting much time or occupying oneself into unnecessary things. 

The human body is made of clay (soil, dust and water), so nothing fills its desire other than what comes from clay. So, we eat fruits, vegetables etc. that grow from earth; and cattle, fishes, etc. which were made from earth. Clay suits only that what has come from clay.

Same is the case with our soul. Our soul has come from Allah. Allah says, “The soul is of the affair of my Lord.” (17:85) Since the soul comes from above, nothing fills its need, and nothing satisfies it other than what comes from Allah. And this is nothing but the two revelations from Allah: Qur’an and Sunnah. People seeking inner peace and happiness in things other than these two often get upset for pointless issues. Some commit suicide for failing an exam, others due to a business loss, and others due to loss of love! Therefore, Allah favored us by sending his messenger to teach us the correct and moderate way of life and worship, unless we out of confusion deviate and fell into worshiping stones and animals.

There are people who do not do I`tikaaf as it is not obligatory. But when we buy a car, we do not say, “Oh the bumper is not necessary” Ooh the new model is not necessary” “oh the horn is not necessary.” Etc. We should not give excuses, and look at the prophet (ﷺ)who even made-up qadaa` of his missed I`tikaaf![21]

9.7.4Seeking knowledge, Jihad and other good deeds

Among the greatest acts of worship in these nights is reciting and studying the Qur’ān. Due to its greatness, Allah commanded the best of angels, Jibrīl, to descend from the heaven to study the entire Qur’ān with the best of mankind(ﷺ).

Also, read how the prophet and the salaf lived their Ramadan. Reciting Qur'an does not mean that one should abandon reading or listening to tafseer or Hadith, as has become the popular notion today. Qur'an is revealed so that it isstudied and this is the very purpose and objective; there should be no excuse for it. Allah says:

كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.[Saad 38:29]

Allah stated:

واذكرن ما يتلى في بيوتكن من آيات الله والحكمة إن الله كان لطيفا خبيرا

And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things]. [al-Ahzab 33:34]

Imam ash-Shafi'ee said in "ar-Risaalah":

فذكر الله الكتاب وهو القرآن وذكر الحكمة فسمعت من أرضى من أهل العلم بالقرآن يقول الحكمة سنة رسول الله.اهـ.

So Allah menioned "the book" which is the Qur'an, and mentioned "the wisdom" about which I heard from the people of knowledge about the Qur'an say that "the wisdom" is the sunnah of the messenger of Allah(ﷺ). End quote.

If "the wisdom" refers to Sunnah, then the command applies to all year out, without any difference between one month and the other.

It has been popularly narrated that Imam az-Zuhri, Malik and Sufyan at-Thawri would give up reading and revising hadith, but these narrations are either without chain of narrators or of weak isnaad. Furthermore, even if it were to be proved true, when Zuhri, Malik or Sufyan would recite the Qur'an, they would understand due to the knowledge they had about the Qur'an, the Sunnah, and the narrations of the Salaf, and also because of them being perfect mujtahideen (independent scholars). However, this is not the case with most of us today.

To add, those narrations from Sufyan show that they disliked spending time in general acts instead of acts of worship. But today, a man comes to you showing displeasure at those studying or attending circles of knowledge claiming to "follow the salaf", while he does not even recite or worship as much or like how they used to, and instead himself wastes time in other useless stuff. There are several narrations from the salaf mentioning that they attended such and such circle of knowledge in the month of Ramadan and that they finished writing their book on such and such day of Ramadan.

Furthermore, it is well known that al-Fath (victory of Makkah) and many battles were  in Ramadan. Therefore, if need comes then battle becomes obligatory. So how about knowledge in an era of such wide spread ignorance and immorality?

9.8Sign that your worship has been accepted:

If a Muslim continues to have the patience to do righteous deeds after Ramadan, this is a sign that his (fasting) has been accepted by his Lord, the Most Generous, the Bestower of blessings. If he fails to do righteous deeds after Ramadan, and follows the ways of the Shaytan, this is a sign of humiliation, meanness, lowly status and being deprived of the help of Allah, as al-Hasan al-Basri said: “They were no longer of any significance to Allah, so they committed sin. If they had mattered to Him, He would have protected them.” When a person becomes insignificant to Allah, Allah will no longer honour him. Allah says:

“And whomsoever Allah disgraces, none can honour him” [al-Hajj 22:18]  

When a man came to the Prophet (ﷺ) and said, “Advise me,” he said, “Say, ‘I believe in Allah,’ and remain steadfast.” (Agreed upon). 

According to a report narrated by Ahmad, he said, “Say, I believe in Allah,’ then remain steadfast.” [The man] said, “O Messenger of Allah, all the people say that.” He said, “Some people who came before you said that, but they did not remain steadfast.” So the believers must continue to be steadfast in obeying Allah:

“Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter. And Allah will cause to go astray those who are Zaalimoon (polytheists and wrongdoers), and Allah does what He wills.”[Ibraaheem 14:27]

The one who is steadfast in obeying Allah is the one whose du’aa’ will be answered, the du’aa’ which he repeats more than twenty-five times each day, “Guide us to the Straight Way” [al-Faatihah 1:6], which we say in al-Faatihah. Why is it that we say and believe strongly that if we remain steadfast Allah will forgive us, but we are too lazy to apply that in practical terms? We should fear Allah and apply this in deed and thought and word. We should strive in the way of “ihdinaa al-siraat al-mustaqeem (Guide us to the Straight Way)”, and we should travel the route of “iyaaka na’budu wa iyyaaka nasta’een (You (Alone) we worship, and You (Alone) we ask for help (for each and everything))” [al-Faatihah 1:5], in the shade of “ihdinaa al-siraat al-mustaqeem (Guide us to the Straight Way)”, following the route that will lead us to Paradise the width of the heavens and the earth, whose key is Laa ilaaha ill-Allah. I ask Allah to grant us and you a good end.[22]

 After spending this entire month with faith, (reading) Qur’an and other acts of worship, some people then backslide.  These are the occasional worshippers who only acknowledge Allah on certain occasions or at times of calamity and distress, then after that there is no more obedience or worship. What a bad habit that is! 

A poet said:

صل ىالمصلي لأمر كان يطلبه فلما انقضىا لأمر لا صل ىولا صاما

“The worshipper prayed for something that he wanted, and when the matter was done, he neither prayed nor fasted.”

Do you want your supplications to be answered?

Wahb ibn Munabbih said: “Righteous deeds cause supplications to be responded to:

إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ

 “To Him ascends good speech, and righteous work raises it.” [35:10]” (Jaami’ Al-‘Uloom wa Al-Hikam)

i

End of the Book

p

Completed with the help of Allah

On morning of 21^st Ramadan, 1438

Corresponding to 17^th June, 2017

In the city of Cyberjaya, may Allah make it a land of people of Sunnah

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[1]Adapted from the book Asbaab an Nuzool of Imam As-Suyuti.

[2]Adapted from Shaikh Ali Ash – Shinqiti’s lecture tafseer of Surat-ul Qadr and Ustadh Nouman Ali Khan’s tafseer

[3]Adapted from Imam Ash – Shawkani’s Fath-ul Majeed; and Ustadh Nouman Ali Khan’s lecture tafseer of Surat-ul Qadr

[4] Adapted from the article “Types of Revelations” of islamweb.net

[5] Shaikh Ali Ash- Shinqit’s lecture tafseer of Surat-ul Qadr

[6]Adapted from Sutoo’ al Badr bi fadaail Lailat-ul Qadr of Shaikh al-Hazmi

[7]Adapted from Ibn al Jawzi's tafseer Zad al Maseer

[8]Adapted from Imam Ash- Shawkaani’s Fath-ul Qadeer (4/63)

[9]Shaikh Ash – Sha’raawi’s tafseer of Surat-ul Qadr

[10] Shaikh Ameen ash-Shinqiti’s Tafseer

[11]Adapted from Shaikh Yasir Qadhi’s lecture: Qur’an, the Eternal Miracle

[12]Adapted from our beloved noble shaikh and Mufassir Ameen Ash-Shinqit (rahimahullah)'s tafseer Adwaa' al Bayaan's introduction in first vol, and tafseer of the aayah of safa in volume five, pg 250/251

[13] Tafseer Surat-ul qadr by Shaikh Abu Zaid Zameer

[14]Adapted from Shaikh Anwar Al Qarni's lessons of Misbaah al Muneer fi Tafseer Ibn Katheer; Shawkani's tafseer Fath-ul Qadeer; and Tafseer at Tabari

[15]Shaikh Nasir al Umar’s “Liyaddabaru ayaatih”

[16] This and many more such motivational stories are in the book: “Stories of Repentance” authored by Muhammad Abduh Mughawiri

[17] These signs are in authentic narrations. See details: The signs of Laylatul Qadr | the final revelation/blogspot

[18]Adapted from Shaikh Salman Al Awdah's tafseer Surat-ul Qadr in Ishraqaat Qur'aaniyyah

[19] Adapted from sheikh al-Usaymee’s speech in ‘Lailat-ul Qadr, Kalimah Ba`ad at-Taraweeh’.

[20] Nineteen benefits adapted from explanations of this hadith of contemporary and classical scholars and experts of Hadith.

[21] Adapted from Shaikh Wasiullah Abbas’s explanation of Bulugh al-Maram

[22] Adapted from the article “Advice after Ramadan” on islamqa.info