Ayat 1, 2, 3, 4, 5
إِنَّآ أَنزَلْنَٰهُ فِى لَيْلَةِ ٱلْقَدْرِ.(1)
وَمَآ أَدْرَىٰكَ مَا لَيْلَةُ ٱلْقَدْرِ.(2)
لَيْلَةُ ٱلْقَدْرِ خَيْرٌۭ مِّنْ أَلْفِ شَهْرٍۢ.(3)
تَنَزَّلُ ٱلْمَلَٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍۢ.(4)
سَلَٰمٌ هِىَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ.(5)
Indeed, We sent the Qur'an down during the Night of Decree.(1) [Al-Qadr: 1, 2, 3, 4, 5]
Section 01
Traditional understanding
Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.
Translation Sahih International
Indeed, We sent the Qur'an down during the Night of Decree.(1)
Tafseer Abdullah Yusuf
We have indeed revealed this (Message) in the Night of Power.
And what will explain to thee what the night of power is? .
"A thousand" must be taken in an indefinite sense, as denoting a very long period of time. Cf. notes 3632 and 3634 to 32:4-5, and n. 5678 to 70:4. This does not refer to our ideas of time, but to "timeless Time". One moment of enlightenment under Allah's Light is better than thousands of months or years of animal life, and such a moment converts the night of darkness into a period of spiritual glory.
T h e S p i r it: usually understood to be the angel Gabriel, the Spirit of Inspiration.
When the Night of spiritual darkness is dissipated by the glory of Allah, a wonderful Peace and a sense of Security arise in the soul. And this lasts on until this life closes, and the glorious Day of the new spiritual world dawns, when everything will be on a different plane, and the chequered nights and days of this world will be even less than a dream.
And what will explain to thee what the night of power is? .
"A thousand" must be taken in an indefinite sense, as denoting a very long period of time. Cf. notes 3632 and 3634 to 32:4-5, and n. 5678 to 70:4. This does not refer to our ideas of time, but to "timeless Time". One moment of enlightenment under Allah's Light is better than thousands of months or years of animal life, and such a moment converts the night of darkness into a period of spiritual glory.
T h e S p i r it: usually understood to be the angel Gabriel, the Spirit of Inspiration.
When the Night of spiritual darkness is dissipated by the glory of Allah, a wonderful Peace and a sense of Security arise in the soul. And this lasts on until this life closes, and the glorious Day of the new spiritual world dawns, when everything will be on a different plane, and the chequered nights and days of this world will be even less than a dream.
Tafseer Dr. Farooq Azam
Surely, We have revealed this (Qur’an) in the night of Qadr.
And what could make you understand what the night of Qadr is!
The night of Qadr is better than one thousand months.
The angels and the Spirit (Gabriel) come down, by the leave of their Rabb, with all Decrees.
That night is the night of Peace, till the break of dawn.
And what could make you understand what the night of Qadr is!
The night of Qadr is better than one thousand months.
The angels and the Spirit (Gabriel) come down, by the leave of their Rabb, with all Decrees.
That night is the night of Peace, till the break of dawn.
Tafseer Ibn Abbas
And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Lo! We revealed it): '(Lo! We revealed it) He says: We sent Gabriel with the entire Qur'an to the scribes of the nether heaven (on the Night of Power) on the night of judgement and decree; it is also said this means: on a night blessed with forgiveness and mercy, and then it was revealed to the Prophet (pbuh) in instalments.
(Ah, what will convey unto thee) O Muhammad-this is said out of glorification of this night-(what the Night of Power is) what the merit of the Night of Power is!
He then explained its merit by saying: (The Night of Power is better than a thousand months) He says: works in this night are better than works performed in 1,000 months which do not include such a night.
(The angels and the Spirit) Gabriel with them (descend therein) at the beginning of the Night of Power, (by the permission of their Lord) by the command of their Lord, (with all decrees.).
(That night is) Peace) He says: they greet the greeting of peace those who fast and those who pray, on that day, from among the nation of the Prophet Muhammad (pbuh) (until the rising of the dawn) He says: its merit and grace lasts until the rise of dawn'.
(Ah, what will convey unto thee) O Muhammad-this is said out of glorification of this night-(what the Night of Power is) what the merit of the Night of Power is!
He then explained its merit by saying: (The Night of Power is better than a thousand months) He says: works in this night are better than works performed in 1,000 months which do not include such a night.
(The angels and the Spirit) Gabriel with them (descend therein) at the beginning of the Night of Power, (by the permission of their Lord) by the command of their Lord, (with all decrees.).
(That night is) Peace) He says: they greet the greeting of peace those who fast and those who pray, on that day, from among the nation of the Prophet Muhammad (pbuh) (until the rising of the dawn) He says: its merit and grace lasts until the rise of dawn'.
Tafseer Jalalain
Lo! We revealed it, that is, the Qur’ān, in its entirety, [sending it down] from the Preserved Tablet to the heaven of this world, on the Night of Ordainment, that is, [the Night] of great eminence.
And what will show you, [what] will make known to you, O Muhammad (s), what the Night of Ordainment is? — [intended] to emphasise its great status and to provoke marvel at it.
The Night of Ordainment is better than a thousand months, in which there is no Night of Ordainment, for a righteous deed on that Night is better than one [performed] for a thousand months without it.
The angels and the Spirit, namely, Gabriel, descend (tanazzalu: one of the two original tā’ letters [of tatanazzalu] has been omitted) in it, on that night, by the leave of their Lord, by His command, with every command, that God has decreed from that year to the following one (min is causative functioning as bi, ‘with’).
It is peaceful (salāmun hiya: a predicate preceding the subject) until the rising of the dawn (read matla‘ or matli‘), until the time it rises: it is peaceful because of the numerous salutations [of peace] (salām) spoken in it by the angels, who, every time they come across a believing man or believing woman, bid him peace. Meccan or Medinese, consisting of 8 verses.
And what will show you, [what] will make known to you, O Muhammad (s), what the Night of Ordainment is? — [intended] to emphasise its great status and to provoke marvel at it.
The Night of Ordainment is better than a thousand months, in which there is no Night of Ordainment, for a righteous deed on that Night is better than one [performed] for a thousand months without it.
The angels and the Spirit, namely, Gabriel, descend (tanazzalu: one of the two original tā’ letters [of tatanazzalu] has been omitted) in it, on that night, by the leave of their Lord, by His command, with every command, that God has decreed from that year to the following one (min is causative functioning as bi, ‘with’).
It is peaceful (salāmun hiya: a predicate preceding the subject) until the rising of the dawn (read matla‘ or matli‘), until the time it rises: it is peaceful because of the numerous salutations [of peace] (salām) spoken in it by the angels, who, every time they come across a believing man or believing woman, bid him peace. Meccan or Medinese, consisting of 8 verses.
Tafseer Ma’arif Ul-Quran
Ibn Abi HZtim has reported from MujZhid (as mursal hadith) that the Messenger of Allah $$$ was told about a mujiihid [warrior in the cause of religion] from amongst the Children of Israel who carried weapons of war on his shoulders for a thousand months during which time he never laid down his arms. The Companions were amazed when they heard this. On that occasion, this SGrah was revealed which describes that worship in the Night of Qadr granted to this Ummah exceeds by more than a thousand months of jihd persistently fought by that warrior. According to another narration of MujZhid cited in Ibn JarTr, a worshipper from among the Children of Israel used to worship Allah the whole night, and as soon as the dawn broke, he would arm himself and fight the whole day. This continued consecutively for a thousand months. This Surah was thus revealed. This shows the superiority of the Ummah of the Holy Prophet g, and that the Night of Qadr is a special characteristic of this ummah. [Ma~han].
Meaning of The Night of Qadr One meaning of the word Qadr is 'greatness, honour or dignity'. Zuhrl and other scholars have assigned this meaning to it. The night is called the Night of Qadr because it is a night of greatness, honour, majesty and dignity. AbE Bakr WarrZq has stated that this night is so called because a person becomes a man of honour and dignity on account of repentance, seeking pardon and righteous acts during this night, whilst prior to this he might have lacked honour and dignity on account of unrighteous life he might have led.
Another meaning of the word Qadr is 'predestination'. From this point of view, the night is so called because the destiny of individuals and nations that was decided in pre-eternity is assigned to the relevant angels who are appointed for cosmic planning. Every man's age, death, sustenance, rain and other things are measured out to the angels to be implemented for a complete year from one month of Ramadan to another. If an individual is destined to perform Hajj in the forthcoming year, it will be prescribed. According to Ibn 'Abbas &, there are four angels in charge of cosmic planning: [I] IsrEfil; [2] MaZ'Tl; [3] 'Izra'il; and [4] Jibra'il + rul
'Laylatun Mubarahah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'bEn, that is, 'Laylatul Bara'ah ' or the 'Night of Immunityt. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas & which ~a~hawT has recorded on the authority of Abiid-DuhS which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazharil.
'Laylatun Mubarahah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'bEn, that is, 'Laylatul Bara'ah ' or the 'Night of Immunityt. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas & which ~a~hawT has recorded on the authority of Abiid-DuhS which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazharil.
Date of the Night of Qadr It is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21,23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like AbZ Qilabah, Imam Miilik, Imam Ahmad Ibn Hanbal, Sufyan Thawri, IshZq Ibn Rahwaih, AbE Thawr, Muzan;, Ibn Khuzaymah and others - agree that the Night occurs in the last ten odd nights, alternating. Imam ShZfi'T has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [IbnKathirl.
Sayyidah 'A'ishah's k hi pJ narration is recorded in Sahih of BukhZr;, according to which the Messenger of Allah &$! is reported to have said: dLkt, ;s pljYl +I dJdI LIJ I+ "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn 'Umar & narrates, as recorded in SahTh Muslim, that the Messenger of Allah said: l+.~ j+I 2 b+b "Search for it in the last ten odd nights of Ramadan." [Mazharil.
The Value and Importance of the Night and a Special Du5 for the Night The greatest virtue of the Night is mentioned in the SGrah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'Zn does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.
It is recorded in BukhZri and Muslim on the authority of SayyidnZ AbG Hurairah & that the Messenger of Allah $!$ said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidnii Ibn 'AbbZs & narrates that the Messenger of Allah $$$ said: "All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of SayyidnZ Jibra'a and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [lights]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it. Sayyidah 'A'ishah Ic, ki &J once asked the Messenger of Allah &'$! what supplication she should make if she finds the Night. The Messenger 8 '$>, , ' sri, of Allah advised her to make the following supplication: - p A! #I 2 36 91 "0 Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [Qurtubi].
Revelation of the Holy Qur5n Verse [I] Jal $2 a$ <! I' We sent it [the Qur'Zn] down in the Night of Qadr."This verse makes explicit that the Holy Qur'iin was revealed on the Night of Qadr. This could have one of two meanings: [I] the entire Holy Qur'Zn was revealed on this Night from the Preserved Tablet. Then SayyidnZ Jibra'Tl w\, according to the exigency of circumstances, brought it down to the Messenger of Allah $!$ piecemeal over a period of twenty-three years; and [2] it is related that the first revelation, consisting of the opening verses of SGrah [961, took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah $&$ was at his devotion in the cave of HirZ. The rest of the Qur'zn was revealed little by little according to the need of different occasions.
'Laylatun Mubarahah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'bEn, that is, 'Laylatul Bara'ah ' or the 'Night of Immunityt. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas & which ~a~hawT has recorded on the authority of Abiid-DuhS which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazharil.
Date of the Night of Qadr It is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21,23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like AbZ Qilabah, Imam Miilik, Imam Ahmad Ibn Hanbal, Sufyan Thawri, IshZq Ibn Rahwaih, AbE Thawr, Muzan;, Ibn Khuzaymah and others - agree that the Night occurs in the last ten odd nights, alternating. Imam ShZfi'T has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [IbnKathirl.
Sayyidah 'A'ishah's k hi pJ narration is recorded in Sahih of BukhZr;, according to which the Messenger of Allah &$! is reported to have said: dLkt, ;s pljYl +I dJdI LIJ I+ "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn 'Umar & narrates, as recorded in SahTh Muslim, that the Messenger of Allah said: l+.~ j+I 2 b+b "Search for it in the last ten odd nights of Ramadan." [Mazharil.
The Value and Importance of the Night and a Special Du5 for the Night The greatest virtue of the Night is mentioned in the SGrah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'Zn does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.
It is recorded in BukhZri and Muslim on the authority of SayyidnZ AbG Hurairah & that the Messenger of Allah $!$ said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidnii Ibn 'AbbZs & narrates that the Messenger of Allah $$$ said: "All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of SayyidnZ Jibra'a and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [lights]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it. Sayyidah 'A'ishah Ic, ki &J once asked the Messenger of Allah &'$! what supplication she should make if she finds the Night. The Messenger 8 '$>, , ' sri, of Allah advised her to make the following supplication: - p A! #I 2 36 91 "0 Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [Qurtubi].
Revelation of the Holy Qur5n Verse [I] Jal $2 a$ <! I' We sent it [the Qur'Zn] down in the Night of Qadr."This verse makes explicit that the Holy Qur'iin was revealed on the Night of Qadr. This could have one of two meanings: [I] the entire Holy Qur'Zn was revealed on this Night from the Preserved Tablet. Then SayyidnZ Jibra'Tl w\, according to the exigency of circumstances, brought it down to the Messenger of Allah $!$ piecemeal over a period of twenty-three years; and [2] it is related that the first revelation, consisting of the opening verses of SGrah [961, took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah $&$ was at his devotion in the cave of HirZ. The rest of the Qur'zn was revealed little by little according to the need of different occasions.
'Laylatun Mubarahah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'bEn, that is, 'Laylatul Bara'ah ' or the 'Night of Immunityt. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas & which ~a~hawT has recorded on the authority of Abiid-DuhS which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazharil.
Date of the Night of Qadr It is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21,23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like AbZ Qilabah, Imam Miilik, Imam Ahmad Ibn Hanbal, Sufyan Thawri, IshZq Ibn Rahwaih, AbE Thawr, Muzan;, Ibn Khuzaymah and others - agree that the Night occurs in the last ten odd nights, alternating. Imam ShZfi'T has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [IbnKathirl.
Sayyidah 'A'ishah's k hi pJ narration is recorded in Sahih of BukhZr;, according to which the Messenger of Allah &$! is reported to have said: dLkt, ;s pljYl +I dJdI LIJ I+ "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn 'Umar & narrates, as recorded in SahTh Muslim, that the Messenger of Allah said: l+.~ j+I 2 b+b "Search for it in the last ten odd nights of Ramadan." [Mazharil.
The Value and Importance of the Night and a Special Du5 for the Night The greatest virtue of the Night is mentioned in the SGrah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'Zn does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.
It is recorded in BukhZri and Muslim on the authority of SayyidnZ AbG Hurairah & that the Messenger of Allah $!$ said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidnii Ibn 'AbbZs & narrates that the Messenger of Allah $$$ said: "All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of SayyidnZ Jibra'a and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [lights]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it. Sayyidah 'A'ishah Ic, ki &J once asked the Messenger of Allah &'$! what supplication she should make if she finds the Night. The Messenger 8 '$>, , ' sri, of Allah advised her to make the following supplication: - p A! #I 2 36 91 "0 Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [Qurtubi].
Revelation of the Holy Qur5n Verse [I] Jal $2 a$ <! I' We sent it [the Qur'Zn] down in the Night of Qadr."This verse makes explicit that the Holy Qur'iin was revealed on the Night of Qadr. This could have one of two meanings: [I] the entire Holy Qur'Zn was revealed on this Night from the Preserved Tablet. Then SayyidnZ Jibra'Tl w\, according to the exigency of circumstances, brought it down to the Messenger of Allah $!$ piecemeal over a period of twenty-three years; and [2] it is related that the first revelation, consisting of the opening verses of SGrah [961, took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah $&$ was at his devotion in the cave of HirZ. The rest of the Qur'zn was revealed little by little according to the need of different occasions.
'Laylatun Mubarahah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'bEn, that is, 'Laylatul Bara'ah ' or the 'Night of Immunityt. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas & which ~a~hawT has recorded on the authority of Abiid-DuhS which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazharil.
Date of the Night of Qadr It is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21,23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like AbZ Qilabah, Imam Miilik, Imam Ahmad Ibn Hanbal, Sufyan Thawri, IshZq Ibn Rahwaih, AbE Thawr, Muzan;, Ibn Khuzaymah and others - agree that the Night occurs in the last ten odd nights, alternating. Imam ShZfi'T has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [IbnKathirl.
Sayyidah 'A'ishah's k hi pJ narration is recorded in Sahih of BukhZr;, according to which the Messenger of Allah &$! is reported to have said: dLkt, ;s pljYl +I dJdI LIJ I+ "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn 'Umar & narrates, as recorded in SahTh Muslim, that the Messenger of Allah said: l+.~ j+I 2 b+b "Search for it in the last ten odd nights of Ramadan." [Mazharil.
The Value and Importance of the Night and a Special Du5 for the Night The greatest virtue of the Night is mentioned in the SGrah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'Zn does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.
It is recorded in BukhZri and Muslim on the authority of SayyidnZ AbG Hurairah & that the Messenger of Allah $!$ said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidnii Ibn 'AbbZs & narrates that the Messenger of Allah $$$ said: "All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of SayyidnZ Jibra'a and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [lights]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it. Sayyidah 'A'ishah Ic, ki &J once asked the Messenger of Allah &'$! what supplication she should make if she finds the Night. The Messenger 8 '$>, , ' sri, of Allah advised her to make the following supplication: - p A! #I 2 36 91 "0 Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [Qurtubi].
Revelation of the Holy Qur5n Verse [I] Jal $2 a$ <! I' We sent it [the Qur'Zn] down in the Night of Qadr."This verse makes explicit that the Holy Qur'iin was revealed on the Night of Qadr. This could have one of two meanings: [I] the entire Holy Qur'Zn was revealed on this Night from the Preserved Tablet. Then SayyidnZ Jibra'Tl w\, according to the exigency of circumstances, brought it down to the Messenger of Allah $!$ piecemeal over a period of twenty-three years; and [2] it is related that the first revelation, consisting of the opening verses of SGrah [961, took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah $&$ was at his devotion in the cave of HirZ. The rest of the Qur'zn was revealed little by little according to the need of different occasions
Meaning of The Night of Qadr One meaning of the word Qadr is 'greatness, honour or dignity'. Zuhrl and other scholars have assigned this meaning to it. The night is called the Night of Qadr because it is a night of greatness, honour, majesty and dignity. AbE Bakr WarrZq has stated that this night is so called because a person becomes a man of honour and dignity on account of repentance, seeking pardon and righteous acts during this night, whilst prior to this he might have lacked honour and dignity on account of unrighteous life he might have led.
Another meaning of the word Qadr is 'predestination'. From this point of view, the night is so called because the destiny of individuals and nations that was decided in pre-eternity is assigned to the relevant angels who are appointed for cosmic planning. Every man's age, death, sustenance, rain and other things are measured out to the angels to be implemented for a complete year from one month of Ramadan to another. If an individual is destined to perform Hajj in the forthcoming year, it will be prescribed. According to Ibn 'Abbas &, there are four angels in charge of cosmic planning: [I] IsrEfil; [2] MaZ'Tl; [3] 'Izra'il; and [4] Jibra'il + rul
'Laylatun Mubarahah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'bEn, that is, 'Laylatul Bara'ah ' or the 'Night of Immunityt. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas & which ~a~hawT has recorded on the authority of Abiid-DuhS which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazharil.
'Laylatun Mubarahah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'bEn, that is, 'Laylatul Bara'ah ' or the 'Night of Immunityt. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas & which ~a~hawT has recorded on the authority of Abiid-DuhS which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazharil.
Date of the Night of Qadr It is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21,23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like AbZ Qilabah, Imam Miilik, Imam Ahmad Ibn Hanbal, Sufyan Thawri, IshZq Ibn Rahwaih, AbE Thawr, Muzan;, Ibn Khuzaymah and others - agree that the Night occurs in the last ten odd nights, alternating. Imam ShZfi'T has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [IbnKathirl.
Sayyidah 'A'ishah's k hi pJ narration is recorded in Sahih of BukhZr;, according to which the Messenger of Allah &$! is reported to have said: dLkt, ;s pljYl +I dJdI LIJ I+ "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn 'Umar & narrates, as recorded in SahTh Muslim, that the Messenger of Allah said: l+.~ j+I 2 b+b "Search for it in the last ten odd nights of Ramadan." [Mazharil.
The Value and Importance of the Night and a Special Du5 for the Night The greatest virtue of the Night is mentioned in the SGrah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'Zn does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.
It is recorded in BukhZri and Muslim on the authority of SayyidnZ AbG Hurairah & that the Messenger of Allah $!$ said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidnii Ibn 'AbbZs & narrates that the Messenger of Allah $$$ said: "All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of SayyidnZ Jibra'a and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [lights]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it. Sayyidah 'A'ishah Ic, ki &J once asked the Messenger of Allah &'$! what supplication she should make if she finds the Night. The Messenger 8 '$>, , ' sri, of Allah advised her to make the following supplication: - p A! #I 2 36 91 "0 Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [Qurtubi].
Revelation of the Holy Qur5n Verse [I] Jal $2 a$ <! I' We sent it [the Qur'Zn] down in the Night of Qadr."This verse makes explicit that the Holy Qur'iin was revealed on the Night of Qadr. This could have one of two meanings: [I] the entire Holy Qur'Zn was revealed on this Night from the Preserved Tablet. Then SayyidnZ Jibra'Tl w\, according to the exigency of circumstances, brought it down to the Messenger of Allah $!$ piecemeal over a period of twenty-three years; and [2] it is related that the first revelation, consisting of the opening verses of SGrah [961, took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah $&$ was at his devotion in the cave of HirZ. The rest of the Qur'zn was revealed little by little according to the need of different occasions.
'Laylatun Mubarahah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'bEn, that is, 'Laylatul Bara'ah ' or the 'Night of Immunityt. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas & which ~a~hawT has recorded on the authority of Abiid-DuhS which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazharil.
Date of the Night of Qadr It is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21,23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like AbZ Qilabah, Imam Miilik, Imam Ahmad Ibn Hanbal, Sufyan Thawri, IshZq Ibn Rahwaih, AbE Thawr, Muzan;, Ibn Khuzaymah and others - agree that the Night occurs in the last ten odd nights, alternating. Imam ShZfi'T has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [IbnKathirl.
Sayyidah 'A'ishah's k hi pJ narration is recorded in Sahih of BukhZr;, according to which the Messenger of Allah &$! is reported to have said: dLkt, ;s pljYl +I dJdI LIJ I+ "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn 'Umar & narrates, as recorded in SahTh Muslim, that the Messenger of Allah said: l+.~ j+I 2 b+b "Search for it in the last ten odd nights of Ramadan." [Mazharil.
The Value and Importance of the Night and a Special Du5 for the Night The greatest virtue of the Night is mentioned in the SGrah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'Zn does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.
It is recorded in BukhZri and Muslim on the authority of SayyidnZ AbG Hurairah & that the Messenger of Allah $!$ said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidnii Ibn 'AbbZs & narrates that the Messenger of Allah $$$ said: "All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of SayyidnZ Jibra'a and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [lights]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it. Sayyidah 'A'ishah Ic, ki &J once asked the Messenger of Allah &'$! what supplication she should make if she finds the Night. The Messenger 8 '$>, , ' sri, of Allah advised her to make the following supplication: - p A! #I 2 36 91 "0 Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [Qurtubi].
Revelation of the Holy Qur5n Verse [I] Jal $2 a$ <! I' We sent it [the Qur'Zn] down in the Night of Qadr."This verse makes explicit that the Holy Qur'iin was revealed on the Night of Qadr. This could have one of two meanings: [I] the entire Holy Qur'Zn was revealed on this Night from the Preserved Tablet. Then SayyidnZ Jibra'Tl w\, according to the exigency of circumstances, brought it down to the Messenger of Allah $!$ piecemeal over a period of twenty-three years; and [2] it is related that the first revelation, consisting of the opening verses of SGrah [961, took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah $&$ was at his devotion in the cave of HirZ. The rest of the Qur'zn was revealed little by little according to the need of different occasions.
'Laylatun Mubarahah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'bEn, that is, 'Laylatul Bara'ah ' or the 'Night of Immunityt. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas & which ~a~hawT has recorded on the authority of Abiid-DuhS which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazharil.
Date of the Night of Qadr It is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21,23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like AbZ Qilabah, Imam Miilik, Imam Ahmad Ibn Hanbal, Sufyan Thawri, IshZq Ibn Rahwaih, AbE Thawr, Muzan;, Ibn Khuzaymah and others - agree that the Night occurs in the last ten odd nights, alternating. Imam ShZfi'T has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [IbnKathirl.
Sayyidah 'A'ishah's k hi pJ narration is recorded in Sahih of BukhZr;, according to which the Messenger of Allah &$! is reported to have said: dLkt, ;s pljYl +I dJdI LIJ I+ "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn 'Umar & narrates, as recorded in SahTh Muslim, that the Messenger of Allah said: l+.~ j+I 2 b+b "Search for it in the last ten odd nights of Ramadan." [Mazharil.
The Value and Importance of the Night and a Special Du5 for the Night The greatest virtue of the Night is mentioned in the SGrah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'Zn does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.
It is recorded in BukhZri and Muslim on the authority of SayyidnZ AbG Hurairah & that the Messenger of Allah $!$ said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidnii Ibn 'AbbZs & narrates that the Messenger of Allah $$$ said: "All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of SayyidnZ Jibra'a and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [lights]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it. Sayyidah 'A'ishah Ic, ki &J once asked the Messenger of Allah &'$! what supplication she should make if she finds the Night. The Messenger 8 '$>, , ' sri, of Allah advised her to make the following supplication: - p A! #I 2 36 91 "0 Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [Qurtubi].
Revelation of the Holy Qur5n Verse [I] Jal $2 a$ <! I' We sent it [the Qur'Zn] down in the Night of Qadr."This verse makes explicit that the Holy Qur'iin was revealed on the Night of Qadr. This could have one of two meanings: [I] the entire Holy Qur'Zn was revealed on this Night from the Preserved Tablet. Then SayyidnZ Jibra'Tl w\, according to the exigency of circumstances, brought it down to the Messenger of Allah $!$ piecemeal over a period of twenty-three years; and [2] it is related that the first revelation, consisting of the opening verses of SGrah [961, took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah $&$ was at his devotion in the cave of HirZ. The rest of the Qur'zn was revealed little by little according to the need of different occasions.
'Laylatun Mubarahah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44: 3 refers to the fifteenth night of Sha'bEn, that is, 'Laylatul Bara'ah ' or the 'Night of Immunityt. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas & which ~a~hawT has recorded on the authority of Abiid-DuhS which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazharil.
Date of the Night of Qadr It is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21,23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like AbZ Qilabah, Imam Miilik, Imam Ahmad Ibn Hanbal, Sufyan Thawri, IshZq Ibn Rahwaih, AbE Thawr, Muzan;, Ibn Khuzaymah and others - agree that the Night occurs in the last ten odd nights, alternating. Imam ShZfi'T has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [IbnKathirl.
Sayyidah 'A'ishah's k hi pJ narration is recorded in Sahih of BukhZr;, according to which the Messenger of Allah &$! is reported to have said: dLkt, ;s pljYl +I dJdI LIJ I+ "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn 'Umar & narrates, as recorded in SahTh Muslim, that the Messenger of Allah said: l+.~ j+I 2 b+b "Search for it in the last ten odd nights of Ramadan." [Mazharil.
The Value and Importance of the Night and a Special Du5 for the Night The greatest virtue of the Night is mentioned in the SGrah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'Zn does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.
It is recorded in BukhZri and Muslim on the authority of SayyidnZ AbG Hurairah & that the Messenger of Allah $!$ said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidnii Ibn 'AbbZs & narrates that the Messenger of Allah $$$ said: "All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of SayyidnZ Jibra'a and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [lights]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it. Sayyidah 'A'ishah Ic, ki &J once asked the Messenger of Allah &'$! what supplication she should make if she finds the Night. The Messenger 8 '$>, , ' sri, of Allah advised her to make the following supplication: - p A! #I 2 36 91 "0 Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [Qurtubi].
Revelation of the Holy Qur5n Verse [I] Jal $2 a$ <! I' We sent it [the Qur'Zn] down in the Night of Qadr."This verse makes explicit that the Holy Qur'iin was revealed on the Night of Qadr. This could have one of two meanings: [I] the entire Holy Qur'Zn was revealed on this Night from the Preserved Tablet. Then SayyidnZ Jibra'Tl w\, according to the exigency of circumstances, brought it down to the Messenger of Allah $!$ piecemeal over a period of twenty-three years; and [2] it is related that the first revelation, consisting of the opening verses of SGrah [961, took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah $&$ was at his devotion in the cave of HirZ. The rest of the Qur'zn was revealed little by little according to the need of different occasions
Tafseer Mufti Taqi Usmani
According to authentic ahadith, this night falls in either one of the five odd nights in the last ten days of Ramadan. Worship in this night carries multiplied rewards, so much so that worship in this whole night has greater merits than the worship performed in one thousand ordinary nights,as indicated in verse 3. Revelation of the Qur’an in this night means that its revelation commenced in this night. It could also mean that the entire Holy Qur’an was sent down from the Preserved Tablet (Al-Lauh-ul-Mahfu%) to the angels of the first sky in this night, and then it was revealed gradually to the Holy Prophet j | | . TheSpirit meansJibra’D (Gabriel) who descends in this night with a large number of angels. Their descent ‘with every command’ means that they are entrusted with implementing whatever Allah has decreed to happen during the next year. See also Surah Ad-Dukhan (44:1-2).
According to authentic ahadith, this night falls in either one of the five odd nights in the last ten days of Ramadan. Worship in this night carries multiplied rewards, so much so that worship in this whole night has greater merits than the worship performed in one thousand ordinary nights,as indicated in verse 3. Revelation of the Qur’an in this night means that its revelation commenced in this night. It could also mean that the entire Holy Qur’an was sent down from the Preserved Tablet (Al-Lauh-ul-Mahfu%) to the angels of the first sky in this night, and then it was revealed gradually to the Holy Prophet j | | . ‘
TheSpirit meansJibra’D (Gabriel) who descends in this night with a large number of angels. Their descent ‘with every command’ means that they are entrusted with implementing whatever Allah has decreed to happen during the next year. See also Surah Ad-Dukhan (44:1-2).
According to authentic ahadith, this night falls in either one of the five odd nights in the last ten days of Ramadan. Worship in this night carries multiplied rewards, so much so that worship in this whole night has greater merits than the worship performed in one thousand ordinary nights,as indicated in verse 3. Revelation of the Qur’an in this night means that its revelation commenced in this night. It could also mean that the entire Holy Qur’an was sent down from the Preserved Tablet (Al-Lauh-ul-Mahfu%) to the angels of the first sky in this night, and then it was revealed gradually to the Holy Prophet j | | . ‘
TheSpirit meansJibra’D (Gabriel) who descends in this night with a large number of angels. Their descent ‘with every command’ means that they are entrusted with implementing whatever Allah has decreed to happen during the next year. See also Surah Ad-Dukhan (44:1-2).
According to authentic ahadith, this night falls in either one of the five odd nights in the last ten days of Ramadan. Worship in this night carries multiplied rewards, so much so that worship in this whole night has greater merits than the worship performed in one thousand ordinary nights,as indicated in verse 3. Revelation of the Qur’an in this night means that its revelation commenced in this night. It could also mean that the entire Holy Qur’an was sent down from the Preserved Tablet (Al-Lauh-ul-Mahfu%) to the angels of the first sky in this night, and then it was revealed gradually to the Holy Prophet j | | . ‘
TheSpirit meansJibra’D (Gabriel) who descends in this night with a large number of angels. Their descent ‘with every command’ means that they are entrusted with implementing whatever Allah has decreed to happen during the next year. See also Surah Ad-Dukhan (44:1-2).
According to authentic ahadith, this night falls in either one of the five odd nights in the last ten days of Ramadan. Worship in this night carries multiplied rewards, so much so that worship in this whole night has greater merits than the worship performed in one thousand ordinary nights,as indicated in verse 3. Revelation of the Qur’an in this night means that its revelation commenced in this night. It could also mean that the entire Holy Qur’an was sent down from the Preserved Tablet (Al-Lauh-ul-Mahfu%) to the angels of the first sky in this night, and then it was revealed gradually to the Holy Prophet j | | . ‘
TheSpirit meansJibra’D (Gabriel) who descends in this night with a large number of angels. Their descent ‘with every command’ means that they are entrusted with implementing whatever Allah has decreed to happen during the next year. See also Surah Ad-Dukhan (44:1-2)
According to authentic ahadith, this night falls in either one of the five odd nights in the last ten days of Ramadan. Worship in this night carries multiplied rewards, so much so that worship in this whole night has greater merits than the worship performed in one thousand ordinary nights,as indicated in verse 3. Revelation of the Qur’an in this night means that its revelation commenced in this night. It could also mean that the entire Holy Qur’an was sent down from the Preserved Tablet (Al-Lauh-ul-Mahfu%) to the angels of the first sky in this night, and then it was revealed gradually to the Holy Prophet j | | . ‘
TheSpirit meansJibra’D (Gabriel) who descends in this night with a large number of angels. Their descent ‘with every command’ means that they are entrusted with implementing whatever Allah has decreed to happen during the next year. See also Surah Ad-Dukhan (44:1-2).
According to authentic ahadith, this night falls in either one of the five odd nights in the last ten days of Ramadan. Worship in this night carries multiplied rewards, so much so that worship in this whole night has greater merits than the worship performed in one thousand ordinary nights,as indicated in verse 3. Revelation of the Qur’an in this night means that its revelation commenced in this night. It could also mean that the entire Holy Qur’an was sent down from the Preserved Tablet (Al-Lauh-ul-Mahfu%) to the angels of the first sky in this night, and then it was revealed gradually to the Holy Prophet j | | . ‘
TheSpirit meansJibra’D (Gabriel) who descends in this night with a large number of angels. Their descent ‘with every command’ means that they are entrusted with implementing whatever Allah has decreed to happen during the next year. See also Surah Ad-Dukhan (44:1-2).
According to authentic ahadith, this night falls in either one of the five odd nights in the last ten days of Ramadan. Worship in this night carries multiplied rewards, so much so that worship in this whole night has greater merits than the worship performed in one thousand ordinary nights,as indicated in verse 3. Revelation of the Qur’an in this night means that its revelation commenced in this night. It could also mean that the entire Holy Qur’an was sent down from the Preserved Tablet (Al-Lauh-ul-Mahfu%) to the angels of the first sky in this night, and then it was revealed gradually to the Holy Prophet j | | . ‘
TheSpirit meansJibra’D (Gabriel) who descends in this night with a large number of angels. Their descent ‘with every command’ means that they are entrusted with implementing whatever Allah has decreed to happen during the next year. See also Surah Ad-Dukhan (44:1-2).
According to authentic ahadith, this night falls in either one of the five odd nights in the last ten days of Ramadan. Worship in this night carries multiplied rewards, so much so that worship in this whole night has greater merits than the worship performed in one thousand ordinary nights,as indicated in verse 3. Revelation of the Qur’an in this night means that its revelation commenced in this night. It could also mean that the entire Holy Qur’an was sent down from the Preserved Tablet (Al-Lauh-ul-Mahfu%) to the angels of the first sky in this night, and then it was revealed gradually to the Holy Prophet j | | . ‘
TheSpirit meansJibra’D (Gabriel) who descends in this night with a large number of angels. Their descent ‘with every command’ means that they are entrusted with implementing whatever Allah has decreed to happen during the next year. See also Surah Ad-Dukhan (44:1-2)
Tafseer Shaikh Ashiq Ilahi
Discussing the auspiciousness of Laylatul Qadr (The night of Qadr), Allah Ta'ala says, "Verily We revealed the Qur'an on the night of Qadr. "It is a welldocumented fact that the Qur'an was revealed bit by bit over a period of twentythree years. Commentators explain that the meaning of the verse is that on the night of Qadr the Qur'an was brought down from the Lowhul Mahfudh (protected tablet) to the heaven above the earth.There it was placed in the "Baytul Izzah". It was from here that Jibrll AJP brought the Qur'an to the Holy Prophet fi-j 41* AI ju*. Allah Ta'ala declares in Surah Baqarah, "The month of Ramadhan is the month in which the Qur'an was revealed." There is no discrepancy between this verse of Surah Baqarah and the first verse of Surah Qadr because the night of Qadr is in the month of Ramadhan.
Discussing the auspiciousness of Laylatul Qadr (The night of Qadr), Allah Ta'ala says, "Verily We revealed the Qur'an on the night of Qadr. "It is a welldocumented fact that the Qur'an was revealed bit by bit over a period of twentythree years. Commentators explain that the meaning of the verse is that on the night of Qadr the Qur'an was brought down from the Lowhul Mahfudh (protected tablet) to the heaven above the earth.There it was placed in the "Baytul Izzah". It was from here that Jibrll AJP brought the Qur'an to the Holy Prophet fi-j 41* AI ju*. Allah Ta'ala declares in Surah Baqarah, "The month of Ramadhan is the month in which the Qur'an was revealed." There is no discrepancy between this verse of Surah Baqarah and the first verse of Surah Qadr because the night of Qadr is in the month of Ramadhan. Allah highlights the virtue of the night of Qadr by posing a question first. Allah says,"Do you know what is the night of Qadr?" Allah Ta'ala then says,"The night of Qadr is better than a thousand months." This means that the person who engages in Ibadah(worship) during the night of Qadr will be rewarded more than a person who engages in Ibadah (worship) for a thousand months that do not include a night of Qadr. Sayyidina Abdullah bin Abbas < UP reports that the Holy Prophet ifoJu* ^ was once told about a person from the Bani Isra'Il who carried the weapons of Jihad on hisshouldersfor a thousand months.Hearing this, the Holy Prophet fJL-j At prayed to Allah saying, "O my Lord! You have granted my Ummah shorter lifespan than the previous nations because of which their deeds are less." Consequently, Allah Ta'ala allocated the night of Qadr, the virtue of which exceeds that of a thousand months. ["Ma'dlimut Tanzil" v.4 p. 523] .
A thousand months equals eighty-three years and four months. Not only is the night of Qadr equal to this period of time, but Allah declares that it is better than this. Only Allah Ta'ala knows how much more. This night is an excellent opportunity for Muslims to accrue rewards and prepare their abodes in Heaven. The Holy Prophet i»i said,"The one who is deprived of the good of the night of Qadr has been deprived of all good. It is only a truly deprived person who will be deprived of itsgood." [Ibn Majah] Sacrificing a few hours in exchange for the rewards of a thousand months is truly a bargain. A person who earns a profit of hundreds of thousands for an investment of a few coppers will be exuberant. The profit of a thousand months' everlasting reward in exchange for an investment of a few temporary hours is a much greater profit. With this in mind, one will realise why the person who is deprived of such an opportunity is a truly deprived person.
Sacrificing a few hours in exchange for the rewards of a thousand months is truly a bargain. A person who earns a profit of hundreds of thousands for an investment of a few coppers will be exuberant. The profit of a thousand months' everlasting reward in exchange for an investment of a few temporary hours is a much greater profit. With this in mind, one will realise why the person who is deprived of such an opportunity is a truly deprived person. Allah Ta'ala has been extremely benevolent in granting this opportunity to this Ummah whose average lifespan is between sixty and seventy years. By exploiting this opportunity, the members of this Ummah can even surpass the deeds of the previous Ummahs, the individuals of which lived for hundreds of years. Sayyidah Ayshah i^p iu\ narrates from the Holy Prophet ,JL-J AI that the night of Qadr should be sought in the odd nights of the last ten nights of Ramadhan. Any one of these nights may be the night of Qadr. ["Mishkat" p.182] Because many narrations have specified that the night of Qadr falls on the 27th night of Ramadhan, one should make an effort to spend this night in Ibadah. jnarrates that the Holy Prophet jJL-J 4* JL*Sayyidina Abu Hurayra said, "Whoever fasts during Ramadhan with Belief and with the hope of being rewarded, all his previous sins will be forgiven. Whoever stands in Ibadah during Ramadhan with Belief and with the hope of being rewarded, all his previous sins will be forgiven. Whoever stands in Ibadah during the night of Qadr with Belief and with the hope of being rewarded, all his previous sins will beforgiven." <UP Standing in Ibadah (worship) usually entails performing Salah. However, it also includes making remembrance (Dhikr) and reciting the Qur'an. Having the hope of being rewarded means that one's intention should be only to please Allah and one should have no ulterior motives. When one has the hope of being rewarded, one will feel happy to engage in Ibadah (worship) and will not regard the Ibadah (worship) as a burden. The greater one's hope is, the easier it will be for one to exert oneself in doing even more strenuous Ibadah (worship). It is for this reason that the closer a person draws to Allah, the more he will beengrossed inIbadah(worship). One should bear in mind that Ahadlth like the one above refer to the forgiveness of minor sins. Scholars are unanimous that major sins are forgiven only after a person sincerely makes Taubah (repentance). When a person carries out good deeds,hissins are forgiven together with receiving rewardsfor them. Sayyidah Ayshah once asked the Holy Prophet JJL. -a* i»i what supplicationsheshould recite if she recognised any night tobe thenight of Qadr. The Holy Prophet^3 UP advised her to recite the followingsupplication:
"O Allah! Verily You are the Most Forgiving and You love to forgive. Forgive me."
The Holy Prophet JJL-J UP iui did not teach his Ummah to make supplication for wealth or property.Because the matter of the Akhirah (Hereafter) is most pertinent, he taught us to seek forgiveness from Allah because Allah's forgiveness will ensure salvation in the Akhirah (Hereafter). If a person is not forgiven and has tosuffer punishment in the Akhirah (Hereafter),all the wealth of this world will be useless to him.
Sacrificing a few hours in exchange for the rewards of a thousand months is truly a bargain. A person who earns a profit of hundreds of thousands for an investment of a few coppers will be exuberant. The profit of a thousand months' everlasting reward in exchange for an investment of a few temporary hours is a much greater profit. With this in mind, one will realise why the person who is deprived of such an opportunity is a truly deprived person. Allah Ta'ala has been extremely benevolent in granting this opportunity to this Ummah whose average lifespan is between sixty and seventy years. By exploiting this opportunity, the members of this Ummah can even surpass the deeds of the previous Ummahs, the individuals of which lived for hundreds of years. Sayyidah Ayshah i^p iu\ narrates from the Holy Prophet ,JL-J AI that the night of Qadr should be sought in the odd nights of the last ten nights of Ramadhan. Any one of these nights may be the night of Qadr. ["Mishkat" p.182] Because many narrations have specified that the night of Qadr falls on the 27th night of Ramadhan, one should make an effort to spend this night in Ibadah. jnarrates that the Holy Prophet jJL-J 4* JL*Sayyidina Abu Hurayra said, "Whoever fasts during Ramadhan with Belief and with the hope of being rewarded, all his previous sins will be forgiven. Whoever stands in Ibadah during Ramadhan with Belief and with the hope of being rewarded, all his previous sins will be forgiven. Whoever stands in Ibadah during the night of Qadr with Belief and with the hope of being rewarded, all his previous sins will beforgiven." <UP Standing in Ibadah (worship) usually entails performing Salah. However, it also includes making remembrance (Dhikr) and reciting the Qur'an. Having the hope of being rewarded means that one's intention should be only to please Allah and one should have no ulterior motives. When one has the hope of being rewarded, one will feel happy to engage in Ibadah (worship) and will not regard the Ibadah (worship) as a burden. The greater one's hope is, the easier it will be for one to exert oneself in doing even more strenuous Ibadah (worship). It is for this reason that the closer a person draws to Allah, the more he will beengrossed inIbadah(worship). One should bear in mind that Ahadlth like the one above refer to the forgiveness of minor sins. Scholars are unanimous that major sins are forgiven only after a person sincerely makes Taubah (repentance). When a person carries out good deeds,hissins are forgiven together with receiving rewardsfor them. Sayyidah Ayshah once asked the Holy Prophet JJL. -a* i»i what supplicationsheshould recite if she recognised any night tobe thenight of Qadr. The Holy Prophet^3 UP advised her to recite the followingsupplication:
"O Allah! Verily You are the Most Forgiving and You love to forgive. Forgive me."
The Holy Prophet JJL-J UP iui did not teach his Ummah to make supplication for wealth or property.Because the matter of the Akhirah (Hereafter) is most pertinent, he taught us to seek forgiveness from Allah because Allah's forgiveness will ensure salvation in the Akhirah (Hereafter). If a person is not forgiven and has tosuffer punishment in the Akhirah (Hereafter),all the wealth of this world will be useless to him.
Discussing the auspiciousness of Laylatul Qadr (The night of Qadr), Allah Ta'ala says, "Verily We revealed the Qur'an on the night of Qadr. "It is a welldocumented fact that the Qur'an was revealed bit by bit over a period of twentythree years. Commentators explain that the meaning of the verse is that on the night of Qadr the Qur'an was brought down from the Lowhul Mahfudh (protected tablet) to the heaven above the earth.There it was placed in the "Baytul Izzah". It was from here that Jibrll AJP brought the Qur'an to the Holy Prophet fi-j 41* AI ju*. Allah Ta'ala declares in Surah Baqarah, "The month of Ramadhan is the month in which the Qur'an was revealed." There is no discrepancy between this verse of Surah Baqarah and the first verse of Surah Qadr because the night of Qadr is in the month of Ramadhan. Allah highlights the virtue of the night of Qadr by posing a question first. Allah says,"Do you know what is the night of Qadr?" Allah Ta'ala then says,"The night of Qadr is better than a thousand months." This means that the person who engages in Ibadah(worship) during the night of Qadr will be rewarded more than a person who engages in Ibadah (worship) for a thousand months that do not include a night of Qadr. Sayyidina Abdullah bin Abbas < UP reports that the Holy Prophet ifoJu* ^ was once told about a person from the Bani Isra'Il who carried the weapons of Jihad on hisshouldersfor a thousand months.Hearing this, the Holy Prophet fJL-j At prayed to Allah saying, "O my Lord! You have granted my Ummah shorter lifespan than the previous nations because of which their deeds are less." Consequently, Allah Ta'ala allocated the night of Qadr, the virtue of which exceeds that of a thousand months. ["Ma'dlimut Tanzil" v.4 p. 523] .
A thousand months equals eighty-three years and four months. Not only is the night of Qadr equal to this period of time, but Allah declares that it is better than this. Only Allah Ta'ala knows how much more. This night is an excellent opportunity for Muslims to accrue rewards and prepare their abodes in Heaven. The Holy Prophet i»i said,"The one who is deprived of the good of the night of Qadr has been deprived of all good. It is only a truly deprived person who will be deprived of itsgood." [Ibn Majah] Sacrificing a few hours in exchange for the rewards of a thousand months is truly a bargain. A person who earns a profit of hundreds of thousands for an investment of a few coppers will be exuberant. The profit of a thousand months' everlasting reward in exchange for an investment of a few temporary hours is a much greater profit. With this in mind, one will realise why the person who is deprived of such an opportunity is a truly deprived person.
Sacrificing a few hours in exchange for the rewards of a thousand months is truly a bargain. A person who earns a profit of hundreds of thousands for an investment of a few coppers will be exuberant. The profit of a thousand months' everlasting reward in exchange for an investment of a few temporary hours is a much greater profit. With this in mind, one will realise why the person who is deprived of such an opportunity is a truly deprived person. Allah Ta'ala has been extremely benevolent in granting this opportunity to this Ummah whose average lifespan is between sixty and seventy years. By exploiting this opportunity, the members of this Ummah can even surpass the deeds of the previous Ummahs, the individuals of which lived for hundreds of years. Sayyidah Ayshah i^p iu\ narrates from the Holy Prophet ,JL-J AI that the night of Qadr should be sought in the odd nights of the last ten nights of Ramadhan. Any one of these nights may be the night of Qadr. ["Mishkat" p.182] Because many narrations have specified that the night of Qadr falls on the 27th night of Ramadhan, one should make an effort to spend this night in Ibadah. jnarrates that the Holy Prophet jJL-J 4* JL*Sayyidina Abu Hurayra said, "Whoever fasts during Ramadhan with Belief and with the hope of being rewarded, all his previous sins will be forgiven. Whoever stands in Ibadah during Ramadhan with Belief and with the hope of being rewarded, all his previous sins will be forgiven. Whoever stands in Ibadah during the night of Qadr with Belief and with the hope of being rewarded, all his previous sins will beforgiven." <UP Standing in Ibadah (worship) usually entails performing Salah. However, it also includes making remembrance (Dhikr) and reciting the Qur'an. Having the hope of being rewarded means that one's intention should be only to please Allah and one should have no ulterior motives. When one has the hope of being rewarded, one will feel happy to engage in Ibadah (worship) and will not regard the Ibadah (worship) as a burden. The greater one's hope is, the easier it will be for one to exert oneself in doing even more strenuous Ibadah (worship). It is for this reason that the closer a person draws to Allah, the more he will beengrossed inIbadah(worship). One should bear in mind that Ahadlth like the one above refer to the forgiveness of minor sins. Scholars are unanimous that major sins are forgiven only after a person sincerely makes Taubah (repentance). When a person carries out good deeds,hissins are forgiven together with receiving rewardsfor them. Sayyidah Ayshah once asked the Holy Prophet JJL. -a* i»i what supplicationsheshould recite if she recognised any night tobe thenight of Qadr. The Holy Prophet^3 UP advised her to recite the followingsupplication:
"O Allah! Verily You are the Most Forgiving and You love to forgive. Forgive me."
The Holy Prophet JJL-J UP iui did not teach his Ummah to make supplication for wealth or property.Because the matter of the Akhirah (Hereafter) is most pertinent, he taught us to seek forgiveness from Allah because Allah's forgiveness will ensure salvation in the Akhirah (Hereafter). If a person is not forgiven and has tosuffer punishment in the Akhirah (Hereafter),all the wealth of this world will be useless to him.
Sacrificing a few hours in exchange for the rewards of a thousand months is truly a bargain. A person who earns a profit of hundreds of thousands for an investment of a few coppers will be exuberant. The profit of a thousand months' everlasting reward in exchange for an investment of a few temporary hours is a much greater profit. With this in mind, one will realise why the person who is deprived of such an opportunity is a truly deprived person. Allah Ta'ala has been extremely benevolent in granting this opportunity to this Ummah whose average lifespan is between sixty and seventy years. By exploiting this opportunity, the members of this Ummah can even surpass the deeds of the previous Ummahs, the individuals of which lived for hundreds of years. Sayyidah Ayshah i^p iu\ narrates from the Holy Prophet ,JL-J AI that the night of Qadr should be sought in the odd nights of the last ten nights of Ramadhan. Any one of these nights may be the night of Qadr. ["Mishkat" p.182] Because many narrations have specified that the night of Qadr falls on the 27th night of Ramadhan, one should make an effort to spend this night in Ibadah. jnarrates that the Holy Prophet jJL-J 4* JL*Sayyidina Abu Hurayra said, "Whoever fasts during Ramadhan with Belief and with the hope of being rewarded, all his previous sins will be forgiven. Whoever stands in Ibadah during Ramadhan with Belief and with the hope of being rewarded, all his previous sins will be forgiven. Whoever stands in Ibadah during the night of Qadr with Belief and with the hope of being rewarded, all his previous sins will beforgiven." <UP Standing in Ibadah (worship) usually entails performing Salah. However, it also includes making remembrance (Dhikr) and reciting the Qur'an. Having the hope of being rewarded means that one's intention should be only to please Allah and one should have no ulterior motives. When one has the hope of being rewarded, one will feel happy to engage in Ibadah (worship) and will not regard the Ibadah (worship) as a burden. The greater one's hope is, the easier it will be for one to exert oneself in doing even more strenuous Ibadah (worship). It is for this reason that the closer a person draws to Allah, the more he will beengrossed inIbadah(worship). One should bear in mind that Ahadlth like the one above refer to the forgiveness of minor sins. Scholars are unanimous that major sins are forgiven only after a person sincerely makes Taubah (repentance). When a person carries out good deeds,hissins are forgiven together with receiving rewardsfor them. Sayyidah Ayshah once asked the Holy Prophet JJL. -a* i»i what supplicationsheshould recite if she recognised any night tobe thenight of Qadr. The Holy Prophet^3 UP advised her to recite the followingsupplication:
"O Allah! Verily You are the Most Forgiving and You love to forgive. Forgive me."
The Holy Prophet JJL-J UP iui did not teach his Ummah to make supplication for wealth or property.Because the matter of the Akhirah (Hereafter) is most pertinent, he taught us to seek forgiveness from Allah because Allah's forgiveness will ensure salvation in the Akhirah (Hereafter). If a person is not forgiven and has tosuffer punishment in the Akhirah (Hereafter),all the wealth of this world will be useless to him.
Tafseer Tafheem Ul-Quran
The words in the original are anzalana hu: "We Ourself have sent it down". But although there is no mention of the Qur'an before it, the Qur'an is implied, for "sending down" by itself points out that the Qur'an is meant. And there are numerous instances of this in the Qur'an that if from the context, or the style, the antecedent of a pronoun is apparent, the pronoun is used even if the antecedent has not been mentioned anywhere before or after it. (For explanation, see E.N. 9 of An-Najm).
Here, it has been said: "We have sent down the Qur'an in the Night of Destiny", and in AI-Baqarah: 185, "Ramadan is the month in which the Qur'an was sent down. " This shows that the night in which the Angel of God had brought down revelation for the first time to the Holy Prophet (upon whom be .Allah's Peace) in the Cave of Hira, was a night of the month of Ramadan. This night has been described as Lailat-ul-qadr here and as Lailat-im-mubarakah in Surah Ad-Dukhan: 3 above.
There can be two meanings of sending down the Qur'an in this night: first, , that in this night the entire Qur'an was entrusted to the bearers .(angels) of Revelation, and then Gabriel (peace be on him) continued to reveal its verses and Surahs, from time to time, to the Holy Prophet (upon whom be peace) during 23 years as the occasion and conditions demanded. This meaning has been given by Ibn `Abbas. (Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, Hakim, lbn Marduyah, Baihaqi). Second, that the revelation of the Qur'an began in this night. This is Imam Sha`bi's view, although from him too the other view also is related, which is the view of Ibn `Abbas as cited above (Ibn Jarir). Anyhow, in both cases, the meaning is the same that the revelation of the Qur'an to the Holy Prophet (upon whom be pence) began in this very night, and this was the night in which the five opening verses of Surah Al-`Alaq were revealed. The fact, however, is that Allah did not compose the verses and the Surahs of the Qur'an right at the time guidance was needed by the Holy Prophet for his message of Islam in respect of an occasion or affair, but even before the creation of the universe, in the very beginning, Allah had a full plan of the creation of mankind on the earth, of raising the Prophets in it, of sending down the Books to the Prophets, of raising the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) at the end of the line of the Prophets and of sending down the Qur'an to him. In the Night of Destiny only the execution of the final phase of the plan began. No wonder if at that very time the entire Qur'an was entrusted to the bearers of Revelation.
Some commentators have interpreted qadr to mean destiny ( taqdir) , . i. e it is the night in which Allah entrusts the decrees of destiny to the angels to be enforced. This is supported by verse 3 of Surah Ad
Dukhan: "This is a night in which every matter is decided wisely by Our command." On the contrary, Imam Zuhri says that qadr means glory and honor, there by implying that it is a Night of Destiny. This meaning is supported by the words "Lallat-ul-qadr is better than a thousand months" of this Surah itself.
As for the question as to which night it was, it is disputed and there are as many as 40 different views on this subject. however, a great majority of scholars hold the opinion that one of the odd nights of the last ten nights of the month of Ramadan is Lailat-ul-qadr, and among these also most scholars think that it is the 27th night. Below we give the authentic Ahadith which have been reported in this connection:
According to Hadrat Abu Hurairah, the Holy Prophet (upon whom be peace) said, in connection with Lailat-ul qadr, that it is the 27th night. (Abu Da'ud Tayalisi). According to another tradition from Hadrat Abu Hurairah, it is the last night of Ramadan. (Musnad Ahmad).
When Zirr bin Hubaish asked Hadrat Ubayy bin Ka`b about Lailat-ulqadr, he stated on oath, and did not make any exception, that it is the 27th night. (Ahmad, Muslim, Abu Da'ud, Tirmidhi, Nasa'i, Ibn Hibban).
When Hadrat Abu Zarr was asked about it, he said: "Hadrat `Umar, Hadrat Hudhaifah and many other Companions of the Holy Prophet (upon whom be peace) had no doubt that it is the 271h night." (Ibn Abi Shaibah).
Hadrat `Ubadah bin as-Samit says that the Holy Prophet (upon whom be peace) said: `Lailat-al-qadr is one of the odd nights of the last ten nights of Ramadan: 21st, 23rd, 25th, 27th, 29th, or the last night." (Musnad Ahmad).
Hadrat `Abdullah bin 'Abbas says that the Holy Prophet (upon whom be peace) said: "Search for it among the last ten nights of Ramadan when there are still nine days in the month, or seven days, or five days." (bukhari). Most of the scholars have understood it to mean that by this the Holy Prophet meant the odd nights.
Hadrat Abu Bakr said: "When nine days remain in the month, or seven days, or five days, or three days, or the last night." What he meant was that Lailat-ul-qadr should be sought among these dates. (Tirmidhi, Nasa'i).
According to Hadrat 'A'ishah, the Holy Prophet (upon whom be peace) said: "Search for lailat-ul- qadr among the odd nights of the last ten nights of Ramadan. (Bukhari, Muslim, Ahmad, Tirmidhi). Hadrat 'A'ishah and Hadrat 'Abdullah bin `Umar have also reported that the Holy Prophet (upon whom be peace) observed i`tikaf (seclusion in the Mosque) during the last ten nights of Ramadan every year during his lifetime.
On the basis of the traditions related in this regard on the authority of a great Companions like Hadrat Mu`awiyah, Hadrat lbn 'Umar, Hadrat Ibn 'Abbas and others, a large number of the earliest scholars regard the 27th of Ramadan as Lailat-ul-qadr. Probably Allah and His Messenger have not specified any one night for the reason so that the people, in their zeal to benefit from the virtues of Lailat-ul-qadr, should spend more and more nights in worship and devotion and should not remain content with only one night. Here the question arises that when it is night at Makkah, it is daytime in a large part of the world; therefore, the people of those parts can never take advantage of Lailat-ul-qadr. The answer is that the word night in Arabic is mostly used for the combination of the day and night. Therefore, the night preceding the day on any one of these dates of Ramadan can be Lailat ul-qadr for that part of the world.
The commentators in general have understood this to mean that the good acts performed in this Night are superior in value to the good acts of a thousand months in which Lailat-ul-qadr is not included. There is no doubt that this is in itself correct and the Holy Prophet (upon whom be peace) has described great excellencies and virtues of the good acts and devotions of this Night. According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abu Hurairah, the Holy Prophet said: The one who remained standing in worship in the state of belief and for the sake of rewards from Allah during Lailat-ulqadr, would have all his previous sins forgiven." And in Musnad Ahmad, there is a tradition from Hadrat `Ubadah bin as-Samit, saying that the Holy Prophet said: Lailat-ut-qadr is. Among the last ten nights of Ramadan. The one who stood up in worship in order to take advantage of their rewards, Allah wilt forgive all his former and latter sins." But, the verse does not say: "To act righteously in Lailat-ul-qadr is better than acting righteously in a thousand months, " but it says: lailat-ul-qadr is better than a thousand months. " And "a thousand months" also does not imply 83 years and 4 months exactly, but a very long period of time as "a thousand" denoted among the Arabs. Therefore, the verse means that in this one night a task was accomplished for the welfare of mankind the like of which had not been accomplished even during an indefinitely long period of history.
"The Spirit": Gabriel (peace be on him), who has been mentioned separately from the angels in view of his unique eminence, honor and merit.
That is, they do not descend of their own accord but by leave of their Lord, and "every decree" implies amr hakim (a wise decree) as described in Ad-Dukhan.
That is, the entire Night, from evening till morning, is peace, free from every evil and mischief.
Here, it has been said: "We have sent down the Qur'an in the Night of Destiny", and in AI-Baqarah: 185, "Ramadan is the month in which the Qur'an was sent down. " This shows that the night in which the Angel of God had brought down revelation for the first time to the Holy Prophet (upon whom be .Allah's Peace) in the Cave of Hira, was a night of the month of Ramadan. This night has been described as Lailat-ul-qadr here and as Lailat-im-mubarakah in Surah Ad-Dukhan: 3 above.
There can be two meanings of sending down the Qur'an in this night: first, , that in this night the entire Qur'an was entrusted to the bearers .(angels) of Revelation, and then Gabriel (peace be on him) continued to reveal its verses and Surahs, from time to time, to the Holy Prophet (upon whom be peace) during 23 years as the occasion and conditions demanded. This meaning has been given by Ibn `Abbas. (Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, Hakim, lbn Marduyah, Baihaqi). Second, that the revelation of the Qur'an began in this night. This is Imam Sha`bi's view, although from him too the other view also is related, which is the view of Ibn `Abbas as cited above (Ibn Jarir). Anyhow, in both cases, the meaning is the same that the revelation of the Qur'an to the Holy Prophet (upon whom be pence) began in this very night, and this was the night in which the five opening verses of Surah Al-`Alaq were revealed. The fact, however, is that Allah did not compose the verses and the Surahs of the Qur'an right at the time guidance was needed by the Holy Prophet for his message of Islam in respect of an occasion or affair, but even before the creation of the universe, in the very beginning, Allah had a full plan of the creation of mankind on the earth, of raising the Prophets in it, of sending down the Books to the Prophets, of raising the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) at the end of the line of the Prophets and of sending down the Qur'an to him. In the Night of Destiny only the execution of the final phase of the plan began. No wonder if at that very time the entire Qur'an was entrusted to the bearers of Revelation.
Some commentators have interpreted qadr to mean destiny ( taqdir) , . i. e it is the night in which Allah entrusts the decrees of destiny to the angels to be enforced. This is supported by verse 3 of Surah Ad
Dukhan: "This is a night in which every matter is decided wisely by Our command." On the contrary, Imam Zuhri says that qadr means glory and honor, there by implying that it is a Night of Destiny. This meaning is supported by the words "Lallat-ul-qadr is better than a thousand months" of this Surah itself.
As for the question as to which night it was, it is disputed and there are as many as 40 different views on this subject. however, a great majority of scholars hold the opinion that one of the odd nights of the last ten nights of the month of Ramadan is Lailat-ul-qadr, and among these also most scholars think that it is the 27th night. Below we give the authentic Ahadith which have been reported in this connection:
According to Hadrat Abu Hurairah, the Holy Prophet (upon whom be peace) said, in connection with Lailat-ul qadr, that it is the 27th night. (Abu Da'ud Tayalisi). According to another tradition from Hadrat Abu Hurairah, it is the last night of Ramadan. (Musnad Ahmad).
When Zirr bin Hubaish asked Hadrat Ubayy bin Ka`b about Lailat-ulqadr, he stated on oath, and did not make any exception, that it is the 27th night. (Ahmad, Muslim, Abu Da'ud, Tirmidhi, Nasa'i, Ibn Hibban).
When Hadrat Abu Zarr was asked about it, he said: "Hadrat `Umar, Hadrat Hudhaifah and many other Companions of the Holy Prophet (upon whom be peace) had no doubt that it is the 271h night." (Ibn Abi Shaibah).
Hadrat `Ubadah bin as-Samit says that the Holy Prophet (upon whom be peace) said: `Lailat-al-qadr is one of the odd nights of the last ten nights of Ramadan: 21st, 23rd, 25th, 27th, 29th, or the last night." (Musnad Ahmad).
Hadrat `Abdullah bin 'Abbas says that the Holy Prophet (upon whom be peace) said: "Search for it among the last ten nights of Ramadan when there are still nine days in the month, or seven days, or five days." (bukhari). Most of the scholars have understood it to mean that by this the Holy Prophet meant the odd nights.
Hadrat Abu Bakr said: "When nine days remain in the month, or seven days, or five days, or three days, or the last night." What he meant was that Lailat-ul-qadr should be sought among these dates. (Tirmidhi, Nasa'i).
According to Hadrat 'A'ishah, the Holy Prophet (upon whom be peace) said: "Search for lailat-ul- qadr among the odd nights of the last ten nights of Ramadan. (Bukhari, Muslim, Ahmad, Tirmidhi). Hadrat 'A'ishah and Hadrat 'Abdullah bin `Umar have also reported that the Holy Prophet (upon whom be peace) observed i`tikaf (seclusion in the Mosque) during the last ten nights of Ramadan every year during his lifetime.
On the basis of the traditions related in this regard on the authority of a great Companions like Hadrat Mu`awiyah, Hadrat lbn 'Umar, Hadrat Ibn 'Abbas and others, a large number of the earliest scholars regard the 27th of Ramadan as Lailat-ul-qadr. Probably Allah and His Messenger have not specified any one night for the reason so that the people, in their zeal to benefit from the virtues of Lailat-ul-qadr, should spend more and more nights in worship and devotion and should not remain content with only one night. Here the question arises that when it is night at Makkah, it is daytime in a large part of the world; therefore, the people of those parts can never take advantage of Lailat-ul-qadr. The answer is that the word night in Arabic is mostly used for the combination of the day and night. Therefore, the night preceding the day on any one of these dates of Ramadan can be Lailat ul-qadr for that part of the world.
The commentators in general have understood this to mean that the good acts performed in this Night are superior in value to the good acts of a thousand months in which Lailat-ul-qadr is not included. There is no doubt that this is in itself correct and the Holy Prophet (upon whom be peace) has described great excellencies and virtues of the good acts and devotions of this Night. According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abu Hurairah, the Holy Prophet said: The one who remained standing in worship in the state of belief and for the sake of rewards from Allah during Lailat-ulqadr, would have all his previous sins forgiven." And in Musnad Ahmad, there is a tradition from Hadrat `Ubadah bin as-Samit, saying that the Holy Prophet said: Lailat-ut-qadr is. Among the last ten nights of Ramadan. The one who stood up in worship in order to take advantage of their rewards, Allah wilt forgive all his former and latter sins." But, the verse does not say: "To act righteously in Lailat-ul-qadr is better than acting righteously in a thousand months, " but it says: lailat-ul-qadr is better than a thousand months. " And "a thousand months" also does not imply 83 years and 4 months exactly, but a very long period of time as "a thousand" denoted among the Arabs. Therefore, the verse means that in this one night a task was accomplished for the welfare of mankind the like of which had not been accomplished even during an indefinitely long period of history.
"The Spirit": Gabriel (peace be on him), who has been mentioned separately from the angels in view of his unique eminence, honor and merit.
That is, they do not descend of their own accord but by leave of their Lord, and "every decree" implies amr hakim (a wise decree) as described in Ad-Dukhan.
That is, the entire Night, from evening till morning, is peace, free from every evil and mischief.
Transliteration
Ayah 1
Inna anzalnahu fee laylati alqadri
Ayah 2
Wama adraka ma laylatu alqadri
Ayah 3
Laylatu alqadri khayrun min alfi shahrin
Ayah 4
Tanazzalu almalaikatu waalrroohu feeha biithni rabbihim min kulli amrin
Ayah 5
Salamun hiya hatta matlaAAi alfajri
Word-by-word
Ayah 1
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | إِنَّآ | Inna | Indeed We | — |
| 2 | أَنزَلْنَاهُ | anzalnahu | revealed it | ن ز ل |
| 3 | فِى | fee | in | — |
| 4 | لَيْلَةِ | laylati | (the) Night | ل ي ل |
| 5 | الْقَدْرِ | alqadri | (of) Power | ق د ر |
Ayah 2
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | وَمَآ | Wama | And what? | — |
| 2 | أَدْرَاكَ | adraka | can make you know | د ر ي |
| 3 | مَا | ma | what? | — |
| 4 | لَيْلَةُ | laylatu | (the) Night | ل ي ل |
| 5 | الْقَدْرِ | alqadri | (of) Power (is) | ق د ر |
Ayah 3
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | لَيْلَةُ | Laylatu | (The) Night | ل ي ل |
| 2 | الْقَدْرِ | alqadri | (of) Power | ق د ر |
| 3 | خَيْرٌ | khayrun | (is) better | خ ي ر |
| 4 | مِّنْ | min | than | — |
| 5 | أَلْفِ | alfi | a thousand | أ ل ف |
| 6 | شَهْرٍ | shahrin | month(s) | ش ه ر |
Ayah 4
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | تَنَزَّلُ | Tanazzalu | Descend | ن ز ل |
| 2 | الْمَلَآئِكَةُ | almalaikatu | the Angels | م ل ك |
| 3 | وَالرُّوحُ | waalrroohu | and the Spirit | ر و ح |
| 4 | فِيهَا | feeha | therein | — |
| 5 | بِإِذْنِ | biithni | by (the) permission | أ ذ ن |
| 6 | رَبِّهِم | rabbihim | (of) their Lord | ر ب ب |
| 7 | مِّن | min | for | — |
| 8 | كُلِّ | kulli | every | ك ل ل |
| 9 | أَمْرٍ | amrin | affair | أ م ر |
Ayah 5
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | سَلَامٌ | Salamun | Peace | س ل م |
| 2 | هِىَ | hiya | it (is) | — |
| 3 | حَتَّىٰ | hatta | until | — |
| 4 | مَطْلَعِ | matlaAAi | (the) emergence | ط ل ع |
| 5 | الْفَجْرِ | alfajri | (of) the dawn | ف ج ر |
Section 02
Cross-references
Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.
Section 03
Articles & resources
Long-form articles, scientific commentary, and historical context linked from the legacy archive.
Articles
- Thevirtueof Taraweehprayers
- Thevirtueof Taraweehprayers
- The Nightof Al- Qadr
- The Nightof Al- Qadr
- Inthe Shadeof Laylatal- Qadr
- Inthe Shadeof Laylatal- Qadr
- Whenthe Night Equalsa Thousand
- Whenthe Night Equalsa Thousand
- Thevirtueofthelasttendaysof Ramadaanand Laylatal- Qadr
- Thevirtueofthelasttendaysof Ramadaanand Laylatal- Qadr
- The Nightof Decree Qadr
- The Nightof Decree Qadr
- Therewardforqiyaamal-Layl
- Therewardforqiyaamal-Layl
- The Nightof Power( Oh Whata Night)
- The Nightof Power( Oh Whata Night)
- L A Y L A T U L Q A D R( T H E N I G H T O F T A Q D E E R A N D A Z M A T H)
- L A Y L A T U L Q A D R( T H E N I G H T O F T A Q D E E R A N D A Z M A T H)
- Signs Of Laylatul- Qadr Compiled& Translatedby Dawud Burbank
- Signs Of Laylatul- Qadr Compiled& Translatedby Dawud Burbank
Scientific Data
Section 04
Audio & video lectures
50 videos · 46 audio lectures from contemporary scholars.
Types of Divine Decree(Al Qadar) - Sheikh Assim Al Hakeem
Sheikh Assim Al Hakeem
Video · youtube
Types of Divine Decree(Al Qadar) - Sheikh Assim Al Hakeem
Sheikh Assim Al Hakeem
Video · youtube
Explanation of Al Qadar Predestination by Salem Al Amry
Sheikh Salim Al- Amry
Video · youtube
Explanation of Al Qadar Predestination by Salem Al Amry
Sheikh Salim Al- Amry
Video · youtube
Laylatul Qadr (The Night of Power) - Shiekh Salem Al Amry
Sheikh Salim Al- Amry
Video · youtube
Laylatul Qadr (The Night of Power) - Shiekh Salem Al Amry
Sheikh Salim Al- Amry
Video · youtube
Laylatul Qadr - Dr Muhammad Salah
Dr.Muhammad Salah
Video · youtube
Laylatul Qadr - Dr Muhammad Salah
Dr.Muhammad Salah
Video · youtube
Lailatul Qadr - Sh.Muhammad Salah
Dr.Muhammad Salah
Video · other
Lailatul Qadr - Sh.Muhammad Salah
Dr.Muhammad Salah
Video · other
Ask Huda: The Night of Qadr
Mohammad El Shinawy
Video · youtube
Ask Huda: The Night of Qadr
Mohammad El Shinawy
Video · youtube
Understanding Qadr (Devine Decree) - Ustadh Muhammad Tim Humble - HD
Muhammad Tim Humble
Video · youtube
Understanding Qadr (Devine Decree) - Ustadh Muhammad Tim Humble - HD
Muhammad Tim Humble
Video · youtube
Using The Decree Of Allah As An Excuse || by Muhammad Tim Humble || Special Q&A || Detailed answer
Muhammad Tim Humble
Video · youtube
Using The Decree Of Allah As An Excuse || by Muhammad Tim Humble || Special Q&A || Detailed answer
Muhammad Tim Humble
Video · youtube
Dr Bilal Philips - Salah, Istikhara and Qadr - 30th Jan 2015
Bilal Philips
Video · youtube
Dr Bilal Philips - Salah, Istikhara and Qadr - 30th Jan 2015
Bilal Philips
Video · youtube
Khutbah: The Night of Decree - Laylatul Qadr by Yasir Qadhi | 10th August 2012
Yasir Qadhi
Video · youtube
Khutbah: The Night of Decree - Laylatul Qadr by Yasir Qadhi | 10th August 2012
Yasir Qadhi
Video · youtube
Khutbah: Laylat al-Qadr - A Night better than a thousand months! - Dr. Yasir Qadhi | 26th July 2013
Yasir Qadhi
Video · youtube
Khutbah: Laylat al-Qadr - A Night better than a thousand months! - Dr. Yasir Qadhi | 26th July 2013
Yasir Qadhi
Video · youtube
2013-07-26 - Khutbah - Laylatul Qadr: Tafseer, timing and meaning - Dr.Yasir Qadhi
Dr.Yasir Qadhi
Video · youtube
2013-07-26 - Khutbah - Laylatul Qadr: Tafseer, timing and meaning - Dr.Yasir Qadhi
Dr.Yasir Qadhi
Video · youtube
Night of Decree Laylatul Qadr
Yasir Qadhi
Video · other
Night of Decree Laylatul Qadr
Yasir Qadhi
Video · other
Catch That Night Of Power ᴴᴰ | Sheikh Yusuf Estes
Yusuf Estes
Video · youtube
Catch That Night Of Power ᴴᴰ | Sheikh Yusuf Estes
Yusuf Estes
Video · youtube
Laylatul Qadr The Night of Power Sheikh Yusuf Estes low
Yusuf Estes
Video · youtube
Laylatul Qadr The Night of Power Sheikh Yusuf Estes low
Yusuf Estes
Video · youtube
Laylatul Qadr - The Night Of Power - Mufti Ismail Menk
Ismail Ibn Musa Menk
Video · youtube
Laylatul Qadr - The Night Of Power - Mufti Ismail Menk
Ismail Ibn Musa Menk
Video · youtube
The Night Of Decree | Mufti Menk
Ismail Ibn Musa Menk
Video · youtube
The Night Of Decree | Mufti Menk
Ismail Ibn Musa Menk
Video · youtube
Laylatul Qadr - 'Better than a thousand months' - Mufti Menk
Mufti Menk
Video · youtube
Laylatul Qadr - 'Better than a thousand months' - Mufti Menk
Mufti Menk
Video · youtube
A Dua for Laylatul Qadr - Shaykh Yahya Ibrahim
Yahya Ibrahim
Video · youtube
A Dua for Laylatul Qadr - Shaykh Yahya Ibrahim
Yahya Ibrahim
Video · youtube
Last 10 days of Ramadan by Dr Jamal Badawi Part 2/3
Dr. Jamal Badawi
Video · youtube
Last 10 days of Ramadan by Dr Jamal Badawi Part 2/3
Dr. Jamal Badawi
Video · youtube
Dr Jamal Badawi on last 10 days of Ramadan 3/3
Dr. Jamal Badawi
Video · youtube
Dr Jamal Badawi on last 10 days of Ramadan 3/3
Dr. Jamal Badawi
Video · youtube
Surah Al-Qadr - Laylatul Qadr (Full Video) - Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Surah Al-Qadr - Laylatul Qadr (Full Video) - Nouman Ali Khan
Nouman Ali Khan
Video · youtube
In Depth Analysis & Tafseer of Surah 97 al-Qadr by Nouman Ali Khan
Nouman Ali Khan
Video · youtube
In Depth Analysis & Tafseer of Surah 97 al-Qadr by Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Lailatul Qadr -- The Night of Power -- Shab e Qadr | by Dr. Zakir Naik | HD |
Dr. Zakir Naik
Video · youtube
Lailatul Qadr -- The Night of Power -- Shab e Qadr | by Dr. Zakir Naik | HD |
Dr. Zakir Naik
Video · youtube
WHEN IS THE NIGHT OF LAYLATUL QADR? DR ZAKIR NAIK
Dr. Zakir Naik
Video · youtube
WHEN IS THE NIGHT OF LAYLATUL QADR? DR ZAKIR NAIK
Dr. Zakir Naik
Video · youtube
Surah Al-Qadr-Laylatul Qadr
nouman-ali-khan
Audio lecture
Surah Al-Qadr-Laylatul Qadr
nouman-ali-khan
Audio lecture
The Night of Decree
muiz-bukhary
Audio lecture
The Night of Decree
muiz-bukhary
Audio lecture
Laylatul Qadr The Night of Power
sajid-umar
Audio lecture
Laylatul Qadr The Night of Power
sajid-umar
Audio lecture
The Night of Power
muiz-bukhary
Audio lecture
The Night of Power
muiz-bukhary
Audio lecture
The Night of Qadr
riyadul-haqq
Audio lecture
The Night of Qadr
riyadul-haqq
Audio lecture
The Night of Power
hamza-yusuf
Audio lecture
The Night of Power
hamza-yusuf
Audio lecture
The Night of Power
/abu-eesa-niamatullah
Audio lecture
The Night of Power
/abu-eesa-niamatullah
Audio lecture
Laylatul Qadr - Night of Decree
Night of Decree
Audio lecture
Laylatul Qadr - Night of Decree
Night of Decree
Audio lecture
Juz 30-L310D
taimiyyah-zubair
Audio lecture
Juz 30-L310D
taimiyyah-zubair
Audio lecture
What is Laylatul Qadr
faith-iq
Audio lecture
What is Laylatul Qadr
faith-iq
Audio lecture
Laylatul Qadr
waleed-basyouni
Audio lecture
Laylatul Qadr
waleed-basyouni
Audio lecture
Laylatul Qadr The Supreme Night of Power
abu-eesa
Audio lecture
Laylatul Qadr The Supreme Night of Power
abu-eesa
Audio lecture
Tafseer Daily - 097 - Al-Qadr
faith-iq
Audio lecture
Tafseer Daily - 097 - Al-Qadr
faith-iq
Audio lecture
A Night Better Than A Thousand Months
hasan-ali-night
Audio lecture
A Night Better Than A Thousand Months
hasan-ali-night
Audio lecture
The Night Of Your Life Tafseer Of Surah Al Qadr
omar-suleiman
Audio lecture
The Night Of Your Life Tafseer Of Surah Al Qadr
omar-suleiman
Audio lecture
Lailatul Qadar- Daood Butt
daood-butt
Audio lecture
Lailatul Qadar- Daood Butt
daood-butt
Audio lecture
Lailatul Qadar
Fahm_al-Quran
Audio lecture
Lailatul Qadar
Fahm_al-Quran
Audio lecture
Lailatul Qadar
Hijab Iqbal
Audio lecture
Lailatul Qadar
Hijab Iqbal
Audio lecture
Tafsir Al-Qadr
Tafsir Al-Qadr
Audio lecture
Tafsir Al-Qadr
Tafsir Al-Qadr
Audio lecture
Al-Qadr
Al-Qadr
Audio lecture
Al-Qadr
Al-Qadr
Audio lecture
Lailatul Qadr ( 08.26.11)
Abu Qasim
Audio lecture
Lailatul Qadr ( 08.26.11)
Abu Qasim
Audio lecture
097 AL QADR
uongofu.com
Audio lecture
097 AL QADR
uongofu.com
Audio lecture
Tafsir Surah Qadr Almaybodi
by Rasheeduddin Almeybodi, recited by
Muhammad Umar Chand
Audio lecture
Tafsir Surah Qadr Almaybodi
by Rasheeduddin Almeybodi, recited by
Muhammad Umar Chand
Audio lecture
References
- Tafseer — Abdullah Yusuf
- Tafseer — Dr. Farooq Azam
- Tafseer — Ibn Abbas
- Tafseer — Jalalain
- Tafseer — Ma’arif Ul-Quran
- Tafseer — Mufti Taqi Usmani
- Tafseer — Shaikh Ashiq Ilahi
- Tafseer — Tafheem Ul-Quran
- Translation — Sahih International
- Hadith collections — 36 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
- Quranic cross-references — 44 parallel verses
- Linked articles — 26 long-form pieces