Al-Qadr

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

From the Qur’anic verses it is clearly understood that the Noble Qur’an was revealed in the blessed month of Ramadan: شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ (al‑Baqarah: 185). The apparent meaning of this expression is that the Qur’an in its entirety was revealed in this month. The first verse of Sūrat al‑Qadr further states: إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ. Although the word “Qur’an” is not explicitly mentioned here, it is a well‑established reality that the pronoun in إِنَّا أَنْزَلْنَاهُ refers to the Qur’an, and the deliberate ambiguity serves to emphasize its majesty and significance. The attribution of revelation directly to God—especially using the plural form of majesty—further underscores the grandeur of this divine book. Its revelation on the Night of Qadr, the night in which human destinies and decrees are determined, is another indication of the Qur’an’s decisive role in shaping fate. When this verse is combined with the verse from Sūrat al‑Baqarah, it becomes clear that the Night of Qadr falls within the month of Ramadan. However, the Qur’an itself does not specify which night it is; extensive discussion on this point is found in the narrations, which will be addressed later. A question arises here: historically and in light of the Qur’an’s association with the life of the Messenger of God PBUH & His Pure Progeny, it is well known that this divine book was revealed gradually over a period of twenty‑three years. How can this be reconciled with the verses stating that it was revealed in Ramadan and on the Night of Qadr? As many scholars have explained, the Qur’an has two forms of revelation: a sudden (dafʿī) revelation, in which the whole Qur’an was revealed in a single night to the purified heart of the Prophet PBUH & His Pure Progeny, or to Bayt al‑Maʿmūr, or from the Lawḥ al‑Maḥfūẓ to the lowest heaven; and a gradual (tadrījī) revelation, which occurred over the twenty‑three years of prophethood. Some have suggested that only the beginning of revelation occurred on the Night of Qadr, but this contradicts the apparent wording of the verse. It is noteworthy that the Qur’an sometimes uses إنزال and sometimes تنزيل for revelation; lexical sources indicate that تنزيل often denotes gradual revelation, while إنزال has a broader sense that can include sudden revelation, possibly alluding to these two modes. The next verse highlights the greatness of this night: وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ—an expression indicating that even the Messenger of God PBUH & His Pure Progeny did not know its full magnitude prior to revelation—followed by لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ. A thousand months amounts to more than eighty years, demonstrating the extraordinary value of this single night. Narrations report that the Companions, hearing of individuals among the Children of Israel who worshipped or performed jihād for a thousand months, wished for similar distinction, whereupon these verses were revealed. Although some have argued that “a thousand” here signifies multiplicity rather than a literal number, the narrations indicate a numerical meaning, and the default principle is that numbers denote quantity unless a clear contextual indicator suggests otherwise. Further describing this night, the Qur’an states: تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ. The present‑tense verb تَنَزَّلُ implies continuity, showing that the Night of Qadr is not confined to the time of the Prophet PBUH & His Pure Progeny but recurs every year. Regarding الرُّوح, some interpret it as Gabriel, others as revelation itself, while a third and stronger view—supported by narrations from Imam Jaʿfar al‑Ṣādiq—holds that it is a عظیم مخلوق greater than the angels, distinct from them. The phrase مِّن كُلِّ أَمْرٍ indicates that the angels descend for the determination and execution of all destinies and affairs, all by the permission of their Lord—an expression that harmonizes with God’s lordship and governance of the universe. The final verse proclaims: سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ—a night filled entirely with peace, safety, mercy, and blessing until dawn. The Qur’an was revealed on it; its vigil equals more than a lifetime; divine mercy descends; angels and the Spirit come down; and, according to some narrations, Satan is restrained. “Salām” thus denotes an all‑encompassing state of security and grace, reinforced by emphasis. Other interpretations also note that angels continuously convey greetings of peace to believers or to the Prophet PBUH & His Pure Progeny and his pure successor; these meanings are not mutually exclusive. Indeed, it is a night of light, mercy, blessing, and unparalleled felicity. It is reported that Imam Muḥammad al‑Bāqir عليه السلام, when asked whether he knew which night the Night of Qadr is, replied: “كَيْفَ لَا نَعْرِفُ وَالْمَلَائِكَةُ تَطُوفُ بِنَا فِيهَا”—“How could we not know, when the angels circulate around us on that night?” Just as Abraham عليه السلام found incomparable delight when angels greeted him with peace, one should reflect on the immense joy and blessing when angels descend in multitudes on the Night of Qadr to greet the believers. If the fire became cool and safe for Abraham through angelic سلام, then surely for the believers the fire of Hell will likewise become بردًا وسلامًا through the blessings of this night. Truly, this is a sign of the exalted status of the community of Muḥammad PBUH & His Pure Progeny: there it was angels descending upon the Friend of God, and here they descend upon the entire Ummah of Islam.

Many explanations have been offered regarding why this night is called Laylat al‑Qadr. Among them are the following: Laylat al‑Qadr is so named because all the decrees and destinies of human beings for the entire year are determined on that night. Evidence for this meaning is found in Sūrat al‑Dukhān, where it states: إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ • فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ—that is, the Book was revealed on a blessed night in which every matter is set forth and distinguished according to divine wisdom (al‑Dukhān: 3–4). This understanding accords with numerous narrations stating that on this night the destinies of human beings for the coming year are determined, and that sustenance, life spans, and other affairs are apportioned and explained. This does not in any way contradict human free will and choice, because divine decrees conveyed by the angels correspond to people’s eligibility, merit, faith, piety, and the purity of their intentions and actions. In other words, what is decreed for each person is precisely what he deserves; or, expressed differently, the prerequisites are themselves provided through human choice. Thus, this does not conflict with free will but rather affirms it. 1. Some have said that this night is called Laylat al‑Qadr because it possesses immense worth, honor, and dignity—analogous to what is expressed in سورة الحج، الآية 74: مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ, meaning that they did not truly recognize God’s full worth and greatness. 2. Others have said it is because the Qur’an, with all its immense value and distinction, was revealed on this night, to a Messenger of great dignity, by means of a noble and exalted angel. 3. Or it may mean that this is the night in which the revelation of the Qur’an was decreed. 4. Or it signifies that whoever remains awake on this night attains honor, rank, and spiritual distinction. 5. Another view is that so many angels descend on this night that the earth becomes constricted for them, since the word qadr can also mean constriction, as in وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ (al‑Ṭalāq: 7). All of these interpretations can be combined under the broad meaning of Laylat al‑Qadr, although the first interpretation is the most well‑known and the most appropriate.

There is no doubt that the Night of Decree (Laylat al‑Qadr) occurs in the month of Ramadan, because all relevant Qur’anic verses clearly point to this conclusion. On the one hand, the Qur’an states that it was revealed in the month of Ramadan (al‑Baqarah 185), and on the other hand it declares that it was revealed on the Night of Decree (the verses under discussion). However, there is considerable disagreement regarding which specific night of Ramadan it is. Numerous views have been expressed in this regard, including the first night, the seventeenth, nineteenth, twenty‑first, twenty‑third, twenty‑seventh, and twenty‑ninth nights of Ramadan. What is most widely known and well‑established in the narrations is that it is one of the last ten nights of Ramadan, most commonly either the twenty‑first or the twenty‑third night. For this reason, it is reported that the Messenger of God PBUH & His Pure Progeny would observe vigil (iḥyāʾ) and devote himself to worship during all ten of the final nights of the blessed month. In a narration from Imam Jaʿfar al‑Ṣādiq عليه السلام, it is stated that Laylat al‑Qadr is either the twenty‑first or the twenty‑third night. When the narrator insisted on knowing which of the two it was and said that if he could worship on only one of those nights, which should he choose, the Imam did not specify one over the other and added: “مَا أَيْسَرَ لَيْلَتَيْنِ فِيمَا تَطْلُب” “How easy it is to observe two nights for what you seek.” (Nūr al‑Thaqalayn, vol. 5, p. 626, ḥadīth 58) Nevertheless, in many narrations transmitted through the Ahl al‑Bayt, stronger emphasis is placed on the twenty‑third night, whereas most narrations among Ahl al‑Sunnah tend to revolve around the twenty‑seventh night. In another narration from Imam Jaʿfar al‑Ṣādiq عليه السلام, he stated: “التقدير في ليلة تسع عشرة، والإبرام في ليلة إحدى وعشرين، والإمضاء في ليلة ثلاث وعشرين.” “The determination of destinies occurs on the nineteenth night, their confirmation on the twenty‑first night, and their final execution on the twenty‑third night.” (Nūr al‑Thaqalayn, vol. 5, p. 626, ḥadīth 62) Through this narration, the various reports are harmonized, each night being assigned a stage in the divine process of decree. In any case, for a reason that will be mentioned later, the Night of Decree has been intentionally surrounded by a veil of ambiguity.

Many scholars hold the view that the concealment of the Night of Decree (Laylat al‑Qadr) among the nights of the year—or even among the nights of the blessed month of Ramadan—is intended so that people give importance to all those nights. Just as God has hidden His pleasure within various acts of worship so that people turn toward all forms of obedience, He has concealed His wrath among acts of disobedience so that people avoid all sins. Likewise, He has hidden His chosen friends among people so that all individuals are treated with respect; He has concealed the acceptance of supplications among different prayers so that people remain devoted to supplication; He has hidden the Greatest Name (al‑Ism al‑Aʿẓam) among His names so that all of them are regarded as exalted; and He has hidden the moment of death so that people remain constantly prepared and vigilant in every state. This philosophy appears appropriate and well‑grounded.

From the apparent wording of the verses of this sūrah, it becomes clear that Laylat al‑Qadr was not restricted to the time of the revelation of the Qur’an or to the era of the Messenger of God PBUH & His Pure Progeny, but rather that it continues to recur every year until the end of the world. The use of the present tense in تَنَزَّلُ—which indicates continuity—and the nominal sentence سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ, which conveys constancy and permanence, both testify to this meaning. In addition to this, numerous narrations—perhaps reaching the level of tawātur—explicitly confirm the recurring nature of Laylat al‑Qadr. However, as to whether it also existed among previous communities, many narrations state clearly that this is one of the special divine gifts granted exclusively to this Ummah. In one narration, the Messenger of God PBUH & His Pure Progeny is reported to have said: “إِنَّ اللهَ وَهَبَ لِأُمَّتِي لَيْلَةَ الْقَدْرِ، لَمْ يُعْطِهَا مَنْ كَانَ قَبْلَهُمْ.” “God has bestowed Laylat al‑Qadr upon my community, and He did not grant it to any of the nations before them.” (Reported in al‑Durr al‑Manthūr, vol. 6, p. 371) Some of the narrations cited in the interpretation of the foregoing verses also point toward this same conclusion.

It is evident that the designation of this night as being better than a thousand months is due to the immense value of remaining awake on it and engaging in worship during it. The numerous narrations—found abundantly in both Sunni and Shiʿi sources—regarding the virtue of Laylat al‑Qadr and of worship performed on that night fully support this meaning. In addition to this, the descent of the Qur’an on that night, along with the descent of divine blessings and mercy, is itself a further reason why this night surpasses a thousand months in merit. In a narration from Imam Jaʿfar al‑Ṣādiq عليه السلام, he said to ʿAlī ibn Abī Ḥamzah al‑Thumālī: Seek the virtue of Laylat al‑Qadr on the twenty‑first and twenty‑third nights, and on each of these two nights perform one hundred units of prayer. If you are able, remain awake until dawn on both nights, and perform a ritual bath on that night. Abū Ḥamzah said: I asked, “What if I am unable to perform these prayers standing?” The Imam replied: Then pray while seated. I asked: “And if I cannot do that either?” He answered: Then pray while lying in bed. There is no objection to resting briefly during the first part of the night, and then engaging in worship afterward. During the month of Ramadan, the gates of heaven are opened, the devils are bound in chains, and the deeds of the believers are accepted. How excellent is the month of Ramadan!”

Because on the Night of Decree the destinies of human beings for the coming year are determined in accordance with their capacities, merits, and qualifications, it is essential that a person remain awake on that night, engage in repentance, seek self‑reform, and present himself before God in a way that enables him to acquire the greatest possible receptivity for divine mercy. Indeed, at moments when our destinies are being determined, a person should not be asleep, nor should he be heedless and unaware of everything around him; otherwise, the result will be a sorrowful and unfortunate fate. Since the Qur’an is itself a destiny‑shaping book—one that clearly sets forth the paths of human felicity, happiness, and guidance—it is only fitting that the program for determining destinies be revealed on the Night of Decree. How beautiful and meaningful is the relationship between the Qur’an and Laylat al‑Qadr, and how profoundly significant is the connection between these two realities.

We know that the beginning of lunar months is not identical in all regions, and it is entirely possible that in one area it may be the first day of the month while in another area it is a different date. On this basis, it might seem that the Night of Decree (Laylat al‑Qadr) cannot be a single, fixed night of the year, because—for example—the twenty‑third night in Mecca may correspond to the twenty‑second night in Iran or Iraq. Thus, in principle, each region would appear to have its own Laylat al‑Qadr. Does this not conflict with what is understood from the Qur’anic verses and narrations, which indicate that Laylat al‑Qadr is a specific night? The answer to this question becomes clear by paying attention to one important point: night refers to the shadow cast by half of the globe that falls upon the other half of the earth. We know that this shadow is in constant motion with the rotation of the earth, completing a full cycle in twenty‑four hours. Accordingly, it is possible that Laylat al‑Qadr consists of a complete circuit of night around the earth—that is, the twenty‑four‑hour period of darkness that successively envelops all points on the globe. This night begins at one location and ends at another, while remaining one single, continuous night in reality (reflect carefully). O God, grant us such vigilance and awareness that we may fully benefit from the blessings and virtue of Laylat al‑Qadr. Our Lord, our gaze of hope is fixed upon Your grace and generosity; determine our destinies in accordance with them. O God, do not place us among the deprived of this month, for there is no deprivation greater than that. Āmīn, O Lord of all the worlds.