Solat Tarawih and Laylat al-Qadar

Solat Tarawih and Laylat al-Qadar

Dividing Qiyām al-layl into two parts during the last ten days of Ramadhān

I hope that you could enlighten me with regard to the ruling on dividing Solāt Tarawīh in the last ten days of Ramadhān into two parts: at the beginning of the night and at the end, as is done in many masajid. Please also mention the evidence if possible.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

It is mustahabb during the nights of Ramadhān is to spend them in qiyām, making duā’ and worship, and striving hard during the last ten nights with extra worship, seeking Allah’s forgiveness and mercy in seeking Laylat al-Qadr which its merit better than a thousand months. 

Solat Tarāwīh is a Qiyām (night prayers) of Ramadhān and it is called Tarāwīh because it is supposedly done in easy manner and taking brief breaks between raka’ahs. Its scope is broad, with no limit of its raka’ahs, and it is permissible to offer it in any number of raka’ahs he wants, at any time of the night he wishes beginning after the Solat Isha’ until before Fajar. 

It says in Al-Mawsu ‘ah al-Fiqhiyyah that there is no difference of opinion among the fuqaha’ with regard of it being a Sunnah because the Prophet (Sallallāhu 'alayhi wa sallam) said: 

“Whoever spends the nights of Ramadhan in prayer, out of faith and seeking the reward of Allah, his previous sins will be forgiven.” 

[ Muslim]

The fuqaha’ said: Tarawīh is the qiyām (Qiyām al-layl) of Ramadhan. Hence it is best to spend most of the night in it, because it is Qiyām al-layl. 

[Al-Mawsu ‘ah al-Fiqhiyyah (34/123)]

What many imams do nowadays - especially in the last ten days of Ramadhān - leading the people in Solat Tarawīh immediately after ‘Isha’, then going back to the masjid in the last part of the night after having some sleep to observe qiyām ( Tahajjud). This is permissible and prescribed act of worship. There is no reason to suggest it is not allowed. One is required to strive hard in the last ten days according to its ability. If a person breaks up his night between prayer, making duā’, resting, sleeping, and reading Qur'ān, then he has done well. 

Shaikh ‘Abd-Allāh Abābatīn said: 

In response to some people’s tendency of  objecting those who performs extra prayers during the last ten days of Ramadhān than usual as in the first twenty days, on the grounds that this is more than  usual and is ignorance of the Sunnah and the practice of the Sahābah, Tābi‘īen and imams of Islam, 

We like to say: Indeed there are hadīths from the Prophet (Sallallāhu 'alayhi wa sallam) which encourage observing Qiyām al-layl during Ramadhan, and to strive it during the last ten days. 

It should be clear that there is no specific number of raka’ahs prescribed for Solat Tarawīh; and that the time for doing it according to all scholars is from after the Sunnah of ‘Isha’ until the break of dawn; and that spending the night in worship is a confirmed Sunnah; and that the Prophet (Sallallāhu 'alayhi wa sallam) performed Solat Tarawīh for many nights in congregation. It is invalid for anyone to object those who performed more prayers during the last ten nights than he did at the beginning of the month. So, during the last ten days, he prays at the beginning of the night, as he did at the beginning of the month, or less, or a lot, without praying Witr, took a  sleep  and wake up at the later part of the night to performs more prayers in congregation and calls all of it qiyām or tarawīh. 

Perhaps those who object it are a bit confused by what some fuqaha’ said that it is mustahabb for the imam not to pray more than one khatmah (reading of the entire Qur’ān), unless the people behind him prefers it. The reason they gave for not doing more than one khatmah is the hardship that may caused to the people behind him, not because it is not prescribed in sharī’ah. So, if people behind him want to do more than one khatmah, they may well do so, as was clearly stated in the words of the scholars. 

As for many of the common people saying that what is done at the beginning of the night is Tarawīh while offering after it is qiyām, is incorrect. Rather all of it is qiyām or tarawīh.

The qiyām of Ramadhān is called Tarawīh because of its nature to be done in easy manner and having a rest (yastarīhūna) after every set of four rak’ahs of lengthy prayers.

Some people may object to it because it is contrary to the customary practice in their countries and most of the people nowadays; and due to ignorance of the Sunnah and of the practice of the Sahābah, Tābi’ūn and the imams of Islam; and because some people think, that the prayer during the last ten days is a kind of solat al-ta’qīb which was regarded as makrūh by some scholars. In actual fact it is not the case. It should be noted that Solat al-ta’qīb is a voluntary prayer offered in congregation after finishing the Solat Witr after Tarawīh, and thus how ta’qīb was defined by the fuqaha’. 

[Al-Durar al-Saniyyah (4/364)] 

Shaykh Sālih al-Fawzān said: 

In the last ten days of Ramadhan, the Muslims exert their efforts in worship, following the Sunnah of the Prophet (Sallallāhu 'alayhi wa sallam) and seeking Laylat al-Qadr that is deemed better than a thousand months. Those who pray twenty-three raka’ahs at the beginning of the month break it up during the last ten days, so they offer ten raka’ahs at the beginning of the night, calling it Tarawīh, and they perform another ten at the end of the night, making them lengthy, and following it with three rak’ahs of Witr, which they call Qiyām. This is a variation in naming only. In fact all of it may be called Tarawīh or it may be called Qiyām.

As for those who perform eleven or thirteen rak’ahs at the beginning of the month, they add ten more raka’ahs to that during the last ten days, which they observed at the end of the night, making it lengthy prayers, increasing their efforts to do good to catch the virtue of the last ten days. The precedents were set by the Sahābah, who performed twenty-three raka’ahs, as stated above. 

Thus, they combine the two opinions: the opinion which favours offering thirteen raka’ahs during the first twenty days and the opinion which favours offering twenty-three during the last ten days. 

[Ithāf Ahl al-Imān bi Majālis Shahr Ramadhān]

And Allah knows best.

[Excerpted from with modification from Islam Q&A (109768)]

Seeking Laylatul-Qadar.

Seeking Laylatul-Qadar,

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Short Description: Rasūlullāh (sallallāhu 'alayhi wa sallam) said: Whoever stands (for prayer at night) during Laylatul-Qadr (the Night of Decree) with faith and hoping for reward, he will be forgiven for all of his previous sins.”  [Al-Bukhari, Muslim]

Lailatul-Qadar is the Most Blessed Night and indeed a great amount of value. It falls on one the odd nights of the last ten days of Ramadhan [21, 23, 25, 27, and 29]. The Night is better than a thousand months [i.e. worshiping Allah Subhanahu Wa Ta’ala in that night is better than worshiping Him a thousand months, i.e. 83 years and 4 months]. A believing person should strive to encounter the night with worship, if encountered all of the previous sins and misdeeds will be forgiven.

Lailatul-Qadar Is The Most Blessed Night.

A person who misses it has indeed missed a great amount of good. If a believing person is passionate to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Allah Subhanahu Wa Ta’ala Says:  “Ha-Mim. [These letters are one of the miracles of the Qur’an and none but Allah Alone knows their meanings].By the manifest Book (this Qur’an) that makes things clear. We sent it [this Qur’an] down on a blessed night [i.e. the Night of Al-Qadar in the month of Ramadhan]. Verily; We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein [that night] is decreed every matter of ordainments. As a Command [or this Qur’an or the Decree of every matter] from Us. Verily, We are ever sending (the Messengers), [As] a mercy from your Lord. Verily, He is the All-Hearer, the All-Knower.”

[Surah Ad-Dukhan 44:1-6]

In the above ayat Allah Subhanahu Wa Ta’ala described about Lailatul-Qadar.: “We sent it (this Qur’an) down on a blessed night” [Ad-Dukhan 44:3]. Ibn ‘Abbas and others said: “Allah sent down the Qur’an at one time from Al-Lawah-Mahfouz to Baitul ‘Izzah in the first heaven, then it was revealed to the Messenger of Allah (sallallāhu 'alayhi wa sallam) in stages according to events over twenty-three years.”

[Tafsir Ibn Kathir, 4/529]

The Night Is Better Than A Thousand Months 

Allah Subhanahu Wa Ta’ala mentions its honour and great value:

“Verily, we have sent it [this Qur’an] down in the Night of Al-Qadar [Decree].And what will make you know what the Night of Al-Qadar [Decree] is?. The Night of Al-Qadar [Decree] is better than a thousand months [i.e. worshiping Allah in that night is better than worshiping Him a thousand months, i.e. 83 years and 4 months]. Therein descend the angels and the Ruh [Jibril] by Allah’s Permission with all Decrees; [All that night] there is peace [and goodness from Allah to His believing slaves] until the appearance of dawn.”

[Al-Qadar, 97:1-5]

Seek the Honoured Night

The Prophet (sallallāhu 'alayhi wa sallam) said: “Seek the Honoured Night in the last ten [days of Ramadhan].”  (Sahih Al-Bukhari).

When is the Night?

The majority of the scholars said that the night occurs in the month of Ramadhan, but there is no agreement on the exact night. Some said it comes on the 27th day of Ramadhan. But the evidence states that the night comes on the last ten days of Ramadhan, without specifying it but on the odd numbered nights. The Messenger of Allāh (sallallāhu 'alayhi wa sallam) advise us and said:

"Seek it on the odd nights of the last ten days of Ramadhan." [Bukhari]

 In view of this hadith it is suggested to make a long and extensive Qiyam dzikirullah during the nights on which Lailatul-Qadar could fall [ i.e one of the night of 21, 23, 25, 27, and 29 of Ramadhan].

In a Hadith by Ibn Umar (radiallāhu`anhu), some men among the companions saw the night in a dream occurring in the last seven nights. Responding to this, the Messenger of Allāh (sallallāhu 'alayhi wa sallam) told them, "I see your dreams coincide on the last seven, whoever wants to seek it should do so in the last seven."

In the Sahih Muslim it was reported the Prophet (sallallāhu 'alayhi wa sallam) said, "Seek the night in the last ten days, and if any of you is weak, or can't observe it, he should not miss the remaining seven days." In Hadith by Ubayy bin Ka'ab (radiallāhu`anhu), he said: "By Allāh, I know which night it is. It is the night the Messenger commanded us to observe, the night of the 27th."

[Ahmad; al-Tirmidzi]

Analyzing all these citations indicate still no one knows for sure which night is the Night of Power, at least in a given year. It seems that the night shifts and rotates to different nights from one year to another. It may occur on the 27th in one year, while the next year it will be on the 25th, while on the following year it will be occurring on the 29th, etc. There is an indication to this in Hadith by Bukhari, when the Messenger of Allāh (sallallāhu 'alayhi wa sallam) states: "Seek it on the twenty-ninth; it may be on the twenty-seventh, or on the twenty-fifth."

Imam Ibn Hajar (rahimahullāh), in his book, "Fathul Bari", in the commentary of the Book of Bukhari, said: “I accept the ruling that the night occurs on the odd nights of the last ten days of Ramadhan, namely the twenty-first, twenty-third, twenty-fifth, twenty-seventh and or twenty-ninth.''

Striving Hard in Worship  

In a hadith from ‘Aishah (radiallāhu`anha) who said, “When the last ten days (of Ramadhān) began, the Prophet (Sallallāhu ‘alaihi wa sallam), would tie his lower garment (izār) tight, stay up at night, and wake his family (to offer acts of worship).” [Al-Bukhāri and Muslim] Muslim recorded a sahih hadith with wording from 'Aishah (radiallāhu`anha) who said: “The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam), would strive hard in worship in the last ten nights (of Ramadhān) in a way that he would not do at other times.” [Muslim] In another narration ‘Aishah (radiallāhu`anha) said, “When the last ten days of Ramadhān arrived, the Prophet (Sallallāhu ‘alaihi wa sallam) would stay up at night, wake his family and girded his loins.”  [Al-Bukhāri and Muslim]

The wording of ‘Aishah (radiallāhu`anha), “When the last ten days began, he would tie his lower garment (izār) tight”  indicates  that Rasūlullāh (Sallallāhu ‘alaihi wa sallam) would be paying much heed to those days and striving hard to offer acts of worship during those days.

Abu Hurairah (radiallāhu ‘anhu) narrated that the Messenger (sallallāhu 'alayhi wa sallam) said:

“Whoever stands (in qiyam) in Lailatul-Qadar [and it is facilitated for him] out of faith and expectation (of Allāh’s reward), will have all of his previous sins forgiven.”

[Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of ‘Ubadah Ibn As-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night] 

Solāt Tarawīh with the imam until he concludes it

Abu Dharr (radiallahu ‘anhu) relates: “We fast with Allah’s Messenger (sallallāhu 'alayhi wa sallam) in Ramadhan. He did not lead us (in qiyam) at all until the last seven (nights of Ramadhan). Then he stood with us (that night – in prayer [solāt tarawīh]) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night passed. So we said, ‘O Allah’s Messenger! Wouldn’t you pray with us the whole night?’ The Prophet (sallallāhu 'alayhi wa sallam) replied: ‘Whoever stands in prayer with the imam until he (the imam) concludes the prayer [i.e Solāt Tarawīh], it is recorded for him that he prayed the whole night.’…”

[Recorded by Ibn Abi Shaibah, Abu Dawud, At-Tirmidzi (who authenticated it), An-Nasa'i, Ibn Majah, at-Tahawi (in Sharh Ma’an il-Athar, Ibn Nasr, Al-Faraibi, and Al-Baihaqi. Their isnad is sahih.]

Abu Dawud (rahimahullāh) said: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadhan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyam) with the imam and to pray witir with him as well, for the Prophet (sallallāhu 'alayhi wa sallam) said: "When a man prays with the imam until he concludes, it is recorded that he prayed the rest of that night." [Masa'il]

I’tikaf

The Prophet (Sallallāhu ‘alaihi wa sallam) would be secluding himself in I’tikaf and seeking Lailatul al-Qadar during this period. ‘Aishah (radiallāhu`anha) said, “The Prophet, sallallāhu ‘alayhi wa sallam, would observe I'tikāf during the last ten days of Ramadhān until Allāh  took his soul, then his wives observed I’tikāf after he was gone.” [Al-Bukhāri and Muslim]

Scholars hold the interpretation of 'Aishah’s (radiallāhu`anha) phrase “girded his loins” and ‘tying the lower garment (Izaar) tight’ is a metaphor for his preparing himself to worship and strive hard in worship, more than usual. It has the meaning of “rolling up one's sleeves” to worship (i.e. getting ready to make a great deal of effort). It was also said that it was a metaphor for keeping away from women and abstaining from sexual relations.

Qiyamulail

The phrase “stay up at night” means that he would stay awake, spending the night in prayer, etc.

The words “stay up at night” may mean that he spent most of the night in worship, or that he did not stay up for the entire night, but he did that at the times of ‘Isya’ and Sahur, and other times, in which case it would mean that he stayed up for most of the night.

The phrase “and wake his family” means that he would wake his wives for Qiyamulail. It is known that The Prophet (Sallallāhu ‘alaihi wa sallam) used to wake his wives all year round, but he used to wake them to spend part of the night in qiyam.

The Prophet (Sallallāhu ‘alaihi wa sallam) woke up one night and said: “Subhan Allah! What tribulations have come down tonight! What treasure has come down tonight! Who will wake up the dwellers of the apartments? There may be women who are clothed in this world and naked in the Hereafter.” [Al-Bukhari]

It was narrated that the Prophet (Sallallāhu ‘alaihi wa sallam) used to wake ‘Aishah (radiallāhu`anha) when he wanted to pray Witir. [Al-Bukhāri]

Waking one's family to perform Solāh Tahajjud (voluntary night-prayers) is a recommended act and is even more so in the last ten days of Ramadhān for the great virtue of such nights. It is a great opportunity that every Muslim and his family should make the best of and not miss. The last ten days are the conclusion of this blessed month and what counts in deeds are how they end: It was narrated that the Prophet (Sallallāhu ‘alaihi wa sallam), said: “Indeed, what counts in deeds are their ends.”

But when he woke his wives during the last ten nights of Ramadhān, this was more persistent than at other times of the year. The fact that The Prophet (Sallallāhu ‘alaihi wa sallam) did this indicates the importance he attached to worshipping his Rabb and making the most of this special time.

These are the exemplary of the Prophet (Sallallāhu ‘alaihi wa sallam) to the ummah that we should strive hard in worshipping Allah Subhānahu wa ta’ala. We should not waste the hours of these days and nights. For we do not know, perhaps this time will never come again, for the spoiler of pleasures, i.e., death, which must come to all men, may come and snatch him and his life will end; then he will feel regret at the time when regret will be of no avail.

Performing all different acts of worship

The striving hard in these ten days should not be in a specific kind of worship, rather it should be in all different acts of worship such as praying, giving charity, reciting the Qurān, mentioning Allāh and the like.

Reciting the Qurān

‘Aishah (radiallāhu`anha) also said: “I never saw the Prophet (Sallallāhu ‘alaihi wa sallam) recite the entire Qur’ān in one night, or spend a whole night in prayer until the morning, or fast an entire month, except in Ramadhān.” [An-Nasā’ie]

Scholars have mentioned that the last ten days of Ramadhān are better than the first ten days of Dzul-Hijjah. They are the best days of the year as a whole and they include the Night of Al-Qadr, which Allāh has made better than a thousand months.

Abu Hurairah (radiallāhu`anhu) narrated that the Messenger (Sallallāhu 'alaihi wa sallam) said: “Whoever stands (in qiyam) in Lailatul-Qadar [and it is facilitated for him] out of faith and expectation (of Allah’s reward), will have all of his previous sins forgiven.” [Al-Bukhāri, Muslim and Ahmad]

The hadith recorded by Al-Bukhāri and Muslim with phrase "and it is facilitated for him" is recorded by Ahmad from the report of ‘Ubadah Ibn As-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.

Making extensive Supplications and Repentance

‘Aishah (radiallahu ‘anha) reported that she asked Allah’s Messenger (sallallāhu 'alayhi wa sallam), “O Messenger of Allah! If I knew which night is Lailatul-Qadar, what should I say during it?” And he instructed her to say: “Allahummainna Ka’afuw Wun Tuhibbul ‘Afwa Fa’fu’ Anna” (O Allah! You are Forgiving, and you love forgiveness. So forgive us) [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi; Verified to be authentic by Al-Albani]

Purifying.

Scholars recommended in such nights in which the Night of Al-Qadr is more likely to be, to take a bath, putting on nice fragrance and wear clean, appropriate clothes as prescribed in the Friday and ‘Eid prayers, and it is in fact prescribed to wear one’s finest clothes when performing every prayer. This is because Allāh says:”Take your adornment at every mosque.” [Al-A’raf, 7: 31] Abdullah Ibn ‘Umar (radiallāhu`anhu) said, “Allāh has more of a right over you to be adorned for Him.”  As a matter of fact, outward adornment will never be complete except by adorning the inside as well by turning to Allāh the Almighty in repentance and purifying one’s soul from the filth of sins as the adornment of the external part of the person while the filth of sins exists within will be to no avail.

Allāh Says: “O children of Ādam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best.” [Al-A’raf, 7: 26]

No one will be successful in imploring Allāh the Almighty in seclusion unless he is him who has adorned and purified his outward appearance as well as his inward reality, for Allāh the Almighty knows what is secret and that which is even more hidden than that. Allāh the Almighty does not look at your outward appearance; rather, Allāh looks at your hearts and deeds. So whoever stands before Him should adorn his outward appearance by wearing the appropriate clothing and his inward reality by wearing the clothing of righteousness.

Wallahu’alam.

 [Adapted with modification from Islam Web Aug 30, 2010]

The Night of Power

The Night of Power
Tajuddin Ibn Shu’aib

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Al-Qadar

The Surah has been so designated after the word Al-Qadar [The Power] in the very first verse, revealed in Makkah. The surah's theme is about honoring the revelation of the Holy Qur’an; it also explains the significance of The Night of Power or The Honored Night.

The Night is a special gift only to the Muslim Ummah. The night is one which the angels in the heavens see as worthy of witnessing. The night is so significance with holiness, as the night when the good deeds are returned, it is equal to a thousand months in the sight of Allāh.

Allāh Subhānahu Wa Ta’ala says in Surah Al-Qadar:

1. “We have indeed revealed it, (the Qur'an) in the Night of Power [Honored Night]. 2. And what will explain to you what the Night of Power [Honored Night] is? 3. The Night of Power [Honored Night] is better than a thousand months. 4. In it, the angels descend as well as the Spirit (Gabriel) by the permission of their Lord, with all types of decrees. 5. ‘Peace’ it is until the rise of dawn.” (Surah Al-Qadar, 97: 1-5)

The Prophet (sallallāhu 'alayhi wa sallam) said: “Seek the Honoured Night in the last ten [days of Ramadhan].”  (Sahih Al-Bukhari).

Occasion of Revelation

Abi Hatim and Al-Wahidi, by way of Mujahid reported that the Messenger (sallallāhu 'alayhi wa sallam) mentioned that there was a man among the Israelites who devoted his life to the cause of Allāh for a thousand months. The companions were amazed and impressed, but were saddened because they knew there would be no way that they could reach this status of devotion. So Allāh Subhānahu Wa Ta’ala revealed this surah to inform them that He had just blessed this Ummah with the Night of Honor, which is equal to a thousand months.

"We have indeed revealed it, (Al-Qurān) in the Night of Power [Honoured Night]."  (Al-Qadr, 97:1)

There are several points pertaining to the meaning of this verse:

The meaning and the use of the pronoun "We" is a style in Al-Qurān that when the Creator (Allāh Subhānahu Wa Ta’ala) is mentioned as a pronoun, He is referred to by "We" or "I," as is evidenced in this surah. Elsewhere He said, "Behold, thy Lord said to the angels:

“I will create a vicegerent..." (Al-Baqarah, 2:30).

It is clear when Allāh uses the pronoun "I” referring to His Exalted Self, but when he uses "We" the explanation becomes warranted because it cannot be perceived to indicate plural. There is unanimity among the scholars that "We" indicates respect and exaltation for the Creator and Cherisher of all the worlds, whose greatness is incomprehensibly vast and beyond our imagination.

Or, it is referring to Allāh Subhānahu Wa Ta’ala and the angels who carry out his words to all, in every level of His dominion. It cannot mean plural, or more than One Allāh, for that would necessitate dropping in the absoluteness, and the powers of each competing deity. If each is capable of being absolute, each would have been independent from the other and the idea that each deity can be independent from the other is evidence that none is absolute. This is inconceivable of Allāh Subhānahu Wa Ta’ala therefore, "We" cannot mean anything but respect and exaltation of the One and Only.

"...Have Indeed Revealed It in the Honoured Night [Night of Power]" (Al-Qadr, 97:1)

There is unanimity among the commentators that "it" refers to Al-Qurān, meaning "We revealed" Al-Qurān in the Night of Power. Allāh Subhānahu Wa Ta’ala did not mention Al-Qurān explicitly. By referring to Al-Qurān by the pronoun it implies a divine uniqueness of the book, as well as greatness and honor:

First, it ascribed the revelation of Al-Qurān to Himself, and not to anyone else.

Second, referring to Al-Qurān by pronoun is an indication that the revelation of this book was not a secret that no one knew about. Its revelation was an event widely known to all during the time of Muhammad (sallallāhu 'alayhi wa sallam) and after, guarding against anyone who may like to challenge it or claim any honor of teaching Muhammad (sallallāhu 'alayhi wa sallam)  Al-Qurān.

Third, the statements also meant to honor and memorialize the time period in which Al-Qurān was revealed.

By revealing Al-Qurān in the Night of Power, Allāh Subhānahu Wa Ta’ala inaugurated or started its revelation for the beginning of the prophethood ('Bi'ethah), and the Prophet's mission of Al-Islam began in the month of Ramadhan on that Night. Al-Qurān was not revealed in one night; it was revealed over the course of 23 years.

Ibn Abbas (radiallāhu`anhu)    said: The whole Qur'an was revealed to the lower heavens from the protective slate (Luh-Mahfuz) on the Night of Power, then from there to the earth in the course of 23 years. The word power, Al-Qadar, has several implications and meaning, but we cover only those implications which are relevant to the issues here. Qadar implies having power over something, as in the case of the Creator over the creation. Allāh’s Subhānahu Wa Ta’ala excellence is Al-Qadar, capable, omnipotent, almighty, and all powerful. It also implies excellence and high esteem, and as for this Night of Power, it is highly esteemed and regarded. The night is equal to over 80 years in the sight of Allāh Subhānahu Wa Ta’ala.

It also implies to maintain, appoint, assign or decree an order. Thus, in the Night of Power, Allāh Subhānahu Wa Ta’ala proclaims to the angels His commands and orders in regards to the affairs of the universe. From this meaning is derived the concept of Al-Qada Wa Qadar, the fifth article of faith, that Allāh has decreed or preordained or, in other words, has full knowledge of all that the human being will do with his free will. A man's decision to act freely in good conscience or bad conscience is all known to Allāh Subhānahu Wa Ta’ala, past, present and future.

Qadar also implies measurement that is all the events of the year will occur in accordance to the exact measurement of what is in the knowledge of Allāh Subhānahu Wa Ta’ala, Who states:

"Verily, all things have We created in proportion and measure."  (Al-Qamar, 54:49)

Why the name, the Night of Power?

As mentioned above, it is the night of Taqdir, meaning the one in which Allāh Subhānahu Wa Ta’ala announces to the angels His already decreed commands, rules, events, etc., for the coming calendar year, from the present Night of Power to the next Night of Power. Allāh Subhānahu Wa Ta’ala states:

"We sent it down during a blessed night; We forever wish to warn (against evil). In that (night) it is made distinct every affair of wisdom." (Al-Dukhan, 44:3-4)

It should be known that most scholars believe Allāh's commands and rules are not made on that night. It has already been decreed in the eternity what is known to Allāh Subhānahu Wa Ta’ala, but that knowledge is not known to anyone, including the angels, until He announces it to the angels on that night so that they will record it on the protective slate.

This is also the night of honor and prestige which may be awarded to the servant who devotes himself to special deeds, or to the deeds themselves for the higher value they contain on that night.

The Night Is Concealed

Allāh Subhānahu Wa Ta’ala in His mercy has concealed the Night of Power from us for the following reasons: The problems pertaining to an exact night on which the honors are attained are not unique with this Night. It seems that Allāh Subhānahu Wa Ta’ala conceals many things.

He conceals his pleasure from us in all our good deeds so that we will strive in all of them. He conceals His wrath from us in all of the sins we commit so that we will avoid them. He conceals His most beloved servants ('awliya') so that we will respect all the believers.

He has concealed the time of His acceptance of our supplications so that we will strive in all our supplications. He concealed his greatest name, so that we mention all His names.

He has concealed the time of death so that we will be conscious of Him and our deeds all the time.

He has concealed the exact date of the Night of Power so that we would double our efforts in the whole month of Ramadhan, or at least the last ten days. He has concealed it also to test the serious and the non-serious. The seriously interested person will search for the night late and in the early hours until he or she attains it, regardless of the hardship.

When is the Night?

The majority of the scholars said that the night occurs in the month of Ramadhan, but no agreement on the exact night. Some said it comes on the 27th day of Ramadhan. But there is evidence that the night comes on the last ten days of Ramadhan, specifically on the odd numbered nights. In a report by Bukhari, the Messenger of Allāh (sallallāhu 'alayhi wa sallam) said:

"Seek it on the odd nights of the last ten days of Ramadhan."

In a Hadith by Ibn Umar (radiallāhu`anhu)   , some men among the companions saw the night in a dream occurring in the last seven nights. Responding to this, the Messenger of Allāh (sallallāhu 'alayhi wa sallam) told them, "I see your dreams coincide on the last seven, whoever wants to seek it should do so in the last seven."

In the Sahih Muslim it was reported the Prophet (sallallāhu 'alayhi wa sallam) said, "Seek the night in the last ten days, and if any of you is weak, or can't observe it, he should not miss the remaining seven days." In Hadith by Ubayy bin Ka'ab (radiallāhu`anhu), he said: "By Allāh, I know which night it is. It is the night the Messenger commanded us to observe, the night of the 27th."

(Ahmad ; al-Tirmidzi)

Analyzing all these citations indicate still no one knows for sure which night is the Night of Power, at least in a given year. It seems that the night shifts and rotates to different nights from one year to another. It may occur on the 27th in one year, while the next year it will be on the 25th, while on the following year it will be occurring on the 29th, etc. There is an indication to this in Hadith by Bukhari, when the Messenger of Allāh (sallallāhu 'alayhi wa sallam) states: "Seek it on the twenty-ninth; it may be on the twenty-seventh, or on the twenty-fifth."

Imam Ibn Hajr (rahimahullāh), in his book, "Fathul Bari", in the commentary of the Book of Bukhari, said: “I accept the ruling that the night occurs on the odd nights of the last ten days of Ramadhan, namely the twenty-first, twenty-third, twenty-fifth, twenty-seventh and or twenty-ninth.''

Seeking the Night (Lailatul-Qadr)

It is recommended to seek the night and spend it diligently in devotion, including night Sunnah prayers (Tahajjud), recitation of Al-Qurān and supplications. In a hadith related by Abu Hurayrah (radiallāhu`anhu),  the Messenger of Allāh (sallallāhu 'alayhi wa sallam) said:

"He who spends the night in prayer on the Night of Power, as a sign of His faith, and seeking rewards from Allāh, his previous sins will be forgiven."

 (Bukhāri; Muslim)

This citation indicates that regardless of whether a person knows the night or not, Allāh will grant him forgiveness for previous shortcomings.

“And what will explain to thee what the Night of Power is; The Night of Power is better than a thousand months."  (Al-Qadar, 97:2-3)

Allāh Subhānahu Wa Ta’ala is emphasizing by putting the second verse in question form. The answer being no one knows, or comprehends, the awesomeness and the depth of honor of the night. As if to say whatever merits Allāh informs you about the night is just nothing compared to the things you have no idea about. Nonetheless, He mentions three honors in the credit of the night: 1."The Night is better than a thousand months. 2. "Therein, come down the angels..." and 3.”Peace!"

The Night of Power is better than a thousand months. This indicates that acts of worship such as prayer, charity, and recitation done on this night are better in reward than the same act done on other nights. The rewards (thawāb) are being multiplied several-fold.

Imam Malik said that the Messenger of Allāh (sallallāhu 'alayhi wa sallam) was shown the long life span of people of previous nations, so the Prophet bemoaned the shortness of the life span of the Ummah, fearing that they might not be able to save many good deeds for the Hereafter. Therefore, Allāh gave him the Night of Power to compensate for their lack of longevity. Hence, the devoted believer has as chance of adding 80 something years of worship to his life on the Night of Power. You see, for instance, if you worship Allāh Subhānahu Wa Ta’ala on this night every year for 65 years, by multiplying 65 by 80, you would have lived for 5,200 years, or achieved the reward of a person who lived that long.

You can see why the devotions were highly encouraged by the Prophet (sallallāhu 'alayhi wa sallam) (sallallāhu 'alayhi wa sallam). Indeed, you can achieve the honor of the Night of Power if you so wish by spending the odd nights of the last ten days in acts of worship.

"Therein, come down the angels and the Spirit by Allāh's permission, on every errand."  (Al-Qadr, 97:4)

This is far from the earlier cry of the angels who, when Allāh Subhānahu Wa Ta’ala told them,

 "...I will create a vicegerent on earth," they said, "Will you place therein one who will make mischief therein and shed blood..."  (Al-Baqarah, 2:30)

 When the angels first looked at our spirit with its traits of mischief, vanity and desires, and the rages of anger, they, the embodiment of all that is good, did not like us at all. That explains their response in the above verse. So is the case with parents, when they first conceptualize the shape of the offspring, semen and congealed blood; they do not like it. They will even wash their hands, clothes and everything that this substance touches, a gruesome thing. They may even think about aborting the baby in the beginning. But after the baby is being fashioned in the most beautiful shape and they feel the movement of life, they change from dislike to caring love.

That is seemingly what happened to the angels. When they saw in us this beautiful spirit of knowing the Creator, and worshipping Allāh alone, they changed from dislike to complete love, and cannot wait for another Night of Power to come down so they can pray for us. Allāh Subhānahu Wa Ta’ala states:

"...And they implore forgiveness for those who believe..."  (Ghafir, 40:7)

He used the form (tanazzal) "They come", to indicate that the angels descend on the Night of Power, group after group; some coming down to earth while others ascend into the heaven. This heavenly, angelic organized traffic of good will continues until the break of dawn.

As for the reasons why they come, there are several explanations including:

1. They descend to witness how we worship and obey Allāh Subhānahu Wa Ta’ala, and

2. To show their deep love for the believers. This is why they seek permission from Allāh Subhānahu Wa Ta’ala to come and meet us. This is a once-a-year opportunity they do not like to miss.

3. Allāh Subhānahu Wa Ta’ala promised the believers that in the hereafter, angels will approach on them with greetings: "...And the angels shall enter into them from every gate (with the salutation):

"Peace be unto you for that you persevered in patience..."  (Al-Ra’d, 13:23-24)

Now, if you preoccupy yourself with worship of Allāh, the angels will descend on you with salutations.

4. Allāh Subhānahu Wa Ta’ala singles out this night with honors on the earth so the angels can come down and increase their rewards, and as a means to encourage the human race to worship.

5. Realization that the angels are around is encouragement for the servants to devote more time to good deeds as a man will work harder when a foreman is present.

"...And the Spirit..."   (Al-Qadr, 97:4)

The Meaning of the Spirit.

1. The Spirit is comprised of groups of special angels who are seen only on the Night of Power;

2. It is referring to Al-Qurān, as Allāh Subhānahu Wa Ta’ala stated:

 "And thus have We, by Our command sent inspiration (spirit) to thee..." (Ash-Shura, 42:52),

3. This is a reference to Angel Jibril, as this is a special honor to Jibril who has been mentioned twice Surah 42, first with another angel, and separately as the spirit of Allāh Subhānahu Wa Ta’ala as the Qur’an says:

"Verily this is a revelation from the Lord of the Worlds. With it came down the spirit of faith and truth." (Ash-Shuara, 26:192-193)

Thus the correct explanation of the spirit, Ruh, is Jibril in this verse to indicate the angels on one side and Jibreel on the other, while they were descending.

"...By Allāh’s permission..."

This indicates the angels extend a request to come to meet the believers; and to underscore the fact that angels are infallible; that they do not make a move without explicit permission from their Lord. Allāh Subhānahu Wa Ta’ala states:

"They speak not before He speaks, and they act (in all things) by His command."  (Al-Anbiya’ 21:27)"(The angels say) we descend not but by command of thy Lord..."  (Maryam, 19:64)"(Thy) Lord." It indicates honor for the angels. It is as if Allāh Subhānahu Wa Ta’ala is saying “They are for Me and I am for them''. Similarly, Allāh Subhānahu Wa Ta’ala said regarding us: "Verily your Lord is Allāh Who created the heavens and the earth in six days..." (Yunus, 10:3) And regarding Prophet Muhammad (sallallāhu 'alayhi wa sallam) Allāh said: "Behold, your Lord said to the angels..." (Al-Baqarah, 2:30)

It has been reported that when Prophet David (‘alaihissalam) was terminally ill, he asked Allāh to be for his son Solomon, as He was for him. Allāh Subhānahu Wa Ta’ala replied, saying:

 "Tell Solomon to be for Me as you are for Me. (Al-Baqarah, 2:30)"...On every errand..."

This indicates the angels and the Spirit descend for different purposes: some come down for prostration, some for bowing, and others for supplications for the believers and salutations. Or they come down carrying with them the proclamations of the coming year.

"Peace..." (Al-Qadr, 97:5)

There are several explanations to this verse:

1. The whole Night of Power, from sunset to the break of dawn, will be spent by the angels in salutation.

2. The purpose is to describe the night with peace because of the salutation from the angels. That is very important, because when seven angels visited Prophet Ibrahim (‘alaihissalam) and saluted him, he was very happy, and when Nimrod threw him in the fire, it turned ice-cold when the angels saluted him.

3. This is a wish of safety and peace from all evil and harmful things, or the angels will only bring on this night, good things!

"...Until the rise of dawn." (Al-Qadr, 97:5)

All the honor, blessings and peace of the Night of Power will continue in every second of the night until Fajar. Allāh Subhānahu Wa Ta’ala is the Best Knower.

[Via MSA]