LAYLATUL QADR - Night of power
Amongst the nights of Ramadhaan, there is one called 'Laylatul Qadr',a
night that is noted for its greatest blessings. The Noble Qur'an describes
it as being greater in blessedness and spiritual virtue than a thousand
months, which in turn means that it is more valuable than eighty three
years and four months. Fortunate indeed is that person who attains the
full blessings of this night by spending it in the worship of Allah, because
he has then attained the reward of 'Ibaadah' (worship) for eighty three
years,four months and even more. Indeed (the granting of) this night for
the faithful Muslims is a great favour.
THE ORIGIN
Regarding this night in a Hadith reported by Anas (RA) in Durre Manthur,
Rasulullah (Sallallaahu Alayhi Wasallam) is reported to have said: "Laylatul
Qadr was granted to this Ummah (of mine) andnot to any other 'Ummah' before
this" As regards the reason for the granting of 'Laylatul Qadr',
various views are held.According to some Ahaadith, one reason is given
thus: Rasulullah (Sallallaahu Alayhi Wasallam) used to ponder over the
longer lives of peoples of the past ages and when comparing them with,
the much shorter lives of his 'Ummah', he became greatly saddened, because
if his 'Ummah' wished to compete with the people before them, then because
of their shorter lives, it would be impossible for them to either emulate
or surpass the previous 'Ummahs' in the doing of righteous deeds. Therefore,
Allah in His Infinite Mercy granted them this night of great blessings.
This means that, if any fortunate person of this 'Ummah' during his life-time
spends ten such nights in the worship of his Maker, he would have gained
the reward of 'Ibaadah' (worship) for eight hundred and thirty three years
and even more. Another report states that Rasulullah (Sallallaahu Alayhi
Wasallam) once related to the 'Sahaaba' the story of a very righteous
man from among the Banu Israaeel, who spent one thousand months in 'Jihaad'.
On hearing this, the Sahaaba enviously felt that they could not attain
the same reward, whereupon Allah granted them this Night (of Power). Still
another report states that it so happened that our Nabi (Sallallaahu Alayhi
Wasallam) once mentioned the names ofthe four most pious people from among
the Banu Israaeel, each of whom spent eighty years in Allah's sincere
service, worshipping Him and not transgressing in the least. They were
Nabi Ayyub, Zakariyya, Ezkeel and Yu'sha (Alayhimus salaam). The 'Sahaaba'
heard this, wondering how to emulate their achievements. Then Jibraaeel
(Alayhis salaam) appeared and recited 'Surah Qadr', wherein the blessings
of this particular night were revealed.
There are reports too, explaining the origin of the Night of Power. But
no matter which of these we accept, the important fact remains that Allah
has granted us this night, as a great favour, and how fortunate are those
divines who have never missed worship in this night. As to which particular
night it is, here again approximately fifty different views are reported.
It is not easy for me to enumerate them all, but the most generally accepted
versions, shall follow in the ensuing pages of this chapter. Because the
Qur'an Majeed itself mentions the night, we shall commence with a short
commentary of Surah Qadr.
'We have indeed revealed this (message) in the Night of Power.'
Reference here is made to the fact that,on this specific night, the Qur'an
was sent down from the 'Lawhul Mahfoodh' (the preserved Tablet) to the
heavens (above the earth). The mere factthat the Qur'an was revealed on
this night would have been sufficient toensure its greatness. But apart
from this fact, it is also noted for many other things. In the very next
verse, by way of increasing out interest in the matter under discussion,
a question is asked:
'And what will explain to you what the Night of Power is?'
In other words, the question asked here is: Have you any knowledge as
to the greatness and importance of this night? Have you any knowledge
as to the great favours and bounties that go with it? The next verse proceeds
to explain its greatness.
'The night of Power is better that a thousand months'
The true meaning here is that the reward forspending this night in worship
(Ibaadah) is betterand more than that for having spent one thousand months
in worship (Ibaadah); but as to how much more rewarding it is,we are not
told here.
'Therein come down the Angels and the Spirit, by Allah's permission on
every errand'
A fine explanation is given for this verse by Imaam Raazi. Commenting
on this verse, he explains that when man first appeared on earth, the
'Malaaikah'looked upon him with concern. They even ventured to ask Allah,
'Will You place on this earth, one who shall be riotous therein and shed
blood?'
Similarly, when his parents noted his original formasa mere drop of sperm,
they too looked upon it with dislike, so much so, that they considered
it as something which polluted the clothes and had to be washed away.
But later, when Allah made that same sperm into a fine form of a child,
they began to love and cherish him. So far have things now progressed
that, when on this Night of Power we find that same man worshipping Allah
and adoring Him, then those very Angels (Malaaikah) descend towards him,
obviously repentant for the thoughts they had once harboured against him.
In this verse, where in is mentioned (Wa-rrooh) 'and the Spirit...', the
reference is to Jibraaeel (Alayhis salaam) who descends to the Earth during
this night. Commentators of the Qur'an have given various meanings of
this word. Let us look at some of them:
The vast majority of commentators are agreed that Jibraaeel (Alayhis salaam)
is meant here and, according to Imaam Razi, this is the most correct meaning.
Allah first makes mention of the 'Malaaikah' and then, because of Jibraaeel
(Alayhis salaam)'s special status among them, a separate mention is made
of him.
Some commentators hold the view that 'Spirit' here means one specific
Angel of such extra-ordinary and gigantic proportions that before him
the Heavens and the Earth appear as small as a morsel.
Another group of commentators opine that 'Spirit' here means one group
of 'Malaaikah' who never ordinarily appear and only on this night are
they seen by other 'Malaaikah'
Some commentators believe that 'Spirit' here designates one specific creation
of Allah, who partake of food and drink, and yet neither men nor angels.
There is also a view that 'Spirit' here refers to the Prophet Jesus (Alayhis
salaam), who onthis night comes down to look at the righteous deeds of
the 'Ummah'
The last interpretation we wish to mention here is that 'Spirit' means
Allah's special 'Mercy' which comes in the wake of the angels descent.
There are other interpretations also, but as already stated, the first
opinion given above is the best known. In this connection, Imaam Bayhaqi
(RA) relates a Hadith by Anas wherein Rasulullah (Sallallaahu Alayhi Wasallam)
is reported to have said: 'On 'Laylatul Qadr' Jibraaeel (Alayhis salaam)
comes down with a group of angels and prays for mercy for every one whom
they find busy in worship (Ibaadah).'
'By Allah's permission, descend on the Earth for blessed errands...'
The author of Mazaaire Haqq writes that on this night, ages ago, the 'Malaaikah'
were created, long before the creation of Aadam (Alayhis salaam) was begun
in the shape of a nucleous; on this same night Paradise was planted with
tree and numerous Ahaadith bear witness to the fact that on this night
prayers are accepted. Similarly, we read in the book, Durre Manthoor,
that according to a Hadith it was on this night that the Prophet Jesus
(Alayhis salaam) was lifted up bodily into the Heavens, and also it was
on this night that the repentence (Tawbah) of Banu Israaeel was accepted.
'Peace reigns until the break of dawn'
Indeed this night is the very embodiment of peace; the 'Malaaikah' offer
salutations to the faithful believers adoring their Lord. As one group
ascends, another group descends (with the same greetings), as indicated
in some narrations. Another interpretation is that it is that it is a
night of complete safety from evil and mischief. These blessings last
all night until the break of dawn, and are not limited to anyone part
of the night. And now, having noted a few virtues of this night as explained
in the Words of Allah, we now turn to the Hadith where we read more about
the virtues of the night.
HADITH NO. 1
Abu Hurairah (Radhi Allaho anho) reports that Rasulullah (Sallallaahu
?layhi Wasallam) said: "Whoever stands in Prayers and worships on
the night of power, with complete faith and with sincere hope of gaining
reward, all his previous sins are forgiven."
COMMENTARY
In the above Hadith, 'Standing' refers to 'Salaat', but includes any other
form of 'Ibaadah', as for example 'Zikr', 'Tilawah', etc. The phrase ...
with sincere hope of gaining reward', means that one's intention should
be pure and one should stand before Allah in utmost humility and sincerity.
According to Khattabi, it means that one should have complete faith in
the promise that deeds shall be rewarded and should not have the idea
that this form of 'Ibaadah' is a burden, nor should he have any doubts
(as to whether the promised reward shall be granted). After all, it is
a known fact that when one aims high and desires a great reward, while
at the same time having complete certainty of receiving it, the task of
striving hard in prayers to attain that goal becomes easy. This is the
reason why those who have become spiritually elevated in Allah's sight
find it easy to remain in "Ibaadah" almost at all times.
It will be noted that where the Hadith speaks about previous sins being
forgiven, the Ulama have said that this forgiveness (as mentioned in the
above Hadith and in others) refers only to minor sins, because as indicated
in the Qur'an, the major sins can only be forgiven after sincere repentance,
with the vow, never to commit such sins again. So whenever the Hadith
states that sins are forgiven the Ulama take it to imply minor sins. My
late father (May Allah bless him and grant radiance in his resting place)
used to say that for two reasons the word 'minor' has been omitted in
the Ahaadith. First, he says, a true Muslim is one on whom no major sins
should remain, because whenever a major sin has been committed by him,
he will never rest or find peace until he has sincerely repented to his
Lord. Secondly, during such great and blessed days and nights, when a
true Muslim stands before his Lord in prayers and adoration, hoping to
gain reward, then he in his conscience feels greatly grieved for his previous
sins, which together with the resolution not to return to such deeds,
are the most important requirements of "Towbah" (seeking forgiveness).
This means that, on such days and nights, the worshipper indeed repents
for maior sins that have been committed by him. (Leaving only minor sins
to be forgiven). It is best however that when a night like "Laylatul
Qadr" comes along, one should first of all repent verbally, with
his heart full of sincere longing for forgiveness, so that Allah in his
infinite Mercy may forgive all forms of sins. And when you do this remember
me too in your prayers.
HADITH NO. 2
Anas (Radhi Allaho anho) reports, "Once when Ramadhan commenced,
the Messenger of Allah (Sallallaho alaihe wasallam) said: 'A month has
verily dawned over you.wherein lies a night better than a thousand months.
Whoever misses such a night has indeed been deprived.of all that is good;
and none is deprived of it, except he who is really unfortunate."
COMMENTARY
Who can have any doubt as to the misfortune of the person who is either
deprived or deprives himself of the great good cf "Laylatul Qadr"?
There are those who, during the course of their service and terms of employment,
have to stay awake by night throughout the year. How easy should it be,
for the sake of gaining the reward of over eighty years worship (Ibaadah)
to stay awake for one month in Allah's service? Because of lack of interest,
there is no urge in the heart: if that interest were present, then even
a thousand nights in worship of Allah would become exceedingly easy. It
is this urge and desire that we must create. Look at our Holy Prophet
(Sallallaho alaihe wasallam); he had been promised time and again that
he had nothing to fear in the Hereafter, and had been given good news
as to his exalted position. Yet night after night he was seen in "Ibaadah",
so much so that his feet became swollen. Among the believers of Islam,
there are many saintly followers who copied his example. They were human
beings like us, and none can thus say that it is impossible for us to
have that same desire for worship; it is really a matter of taking this
to heart. Let us look at the example of the following illustrious sons
of Islam.
One such man was Hazrat Umar (Radhi Allaho anho) who, having performed
his 'Eshaa' salaat, would return home and then remain in 'Salaat' throughout
the night, until the 'Azaan' was heard for 'Fajr'. Then there is the example
of Hazrat Uthman (Radhi Allaho anho) who, after fasting the whole day
used to spend the whole night in 'Salaat' apart from getting a little
sleep during the first third of the night. It is well known about him
that he used to recite the whole Qur'aan during one "Rakah"
at a time. In the Ihya Ulumid Deen by Imaam Ghazaali, Abu Taalib Makki
mentions some forty men from among the "Taabi'een", who used
to perform "Fajr" Salat with the same ablution (Wudhu) with
which they had performed their 'Eshaa" Salaat.'
Hazrat Shaddad (Radhiallaho anho) was one of the Sahabah who used to lie
awake throughout the night from side to side until, 'Fajr' and used to
say: "O Allah! the fear of fire of 'Jahannam' has driven away my
sleep." Aswad bin Yazeed (Radhi Allaho anho), apart from sleeping
a little between 'Maghrib' and 'Esha' used to remain in 'Ibaadah' during
'Ramadhan' throughout the night. It is said of Saeed bin Musayyib that,
for fifty years, he used to perform 'Eshaa' and 'Fajr' prayers with the
same ablution (Wudhu). Then there is the example of Sila bin Ashyam who,
after spending the whole night in Allah's worship, used to say at the
break of the day: "O Allah! I am not fit to beg "Jannah"
(Heaven) of You, but all I beseech of You is.that You save me from "Jahannam"
(Hell).
Hazrat Qataada (Radhi Allaho anho) used to recite the whole Qur'an every
three nights of Ramadhan but, during the last ten nights, he used to finish
the whole Qur'an every night. About Imaam Abu Hanifa (Radhi Allaho anho)
it is.well known that, for forty years, he performed 'Eshaa' and the next
morning's 'Fajr'salaat with the same "Wudhu". When his companions
inquired of him as to how he had obtained the strength for this, he replied:
"It is in answer to a special prayer that I made to Allah by the
blessedness of His Special Names." He merely slept a little in the
afternoons, about which he said: "In the Hadith we are advised to
do so" (In other words, even in the afternoon sleep, his intention
was to follow the "Sunnah"). The same Imaam Abu Hanifa used
to cry so much while reciting the Qur'aan that his neighbours used to
feel pity for him. Once he wept all night, crying while reciting the following
verse again and again:
"Nay, the Hour (of Judgement) is the time promised for them (for
their recompense), and that hour will be most grievous and bitter."
Ibrahim bin Adham went so far as not to sleep at all in Ramadhan, night
or day. Imaam Shafi'ee used to recite the Qur'aan about sixty times during
the days and nights of Ramadhan. And apart from these, there were countless
other saintly souls who used to act diligently on the injunctions of the
Quranic verse:
"I have created the "Jinn" and Human that they may only
serve Me." These are some examples of those who lived in earlier
times. Even today, there are many who, with the same devotion, serve Allah.
Even in these times of laxness and iniquity, there are people who try
to follow noble example of Rasulullah (Sallallaho alaihe wasallam), and
do not let their worldly pursuits or their physical comfort stand in their
way. The Messenger of Allah said: "Allah says: 'O son of Aadam, spend
your time in My service, and I shall bless you with freedom from want,
and I shall remove your poverty. Otherwise, I shall load you with pressing
engagements and duties, while your poverty and needs shall not diminish."
How frequently we observe the truth of this. Some people serve only Allah,
while having no means of livelihood, and yet they need nothing
HADITH NO. 3
Anas (Radhi Allaho anho) reports that the Messenger of Allah (Sallalaho
alaihe wasallam) said: "On the Night of Power, 'Jibra'il' (Alayhis
Salaam) descends upon the Earth with a group of Angels, praying for blessings
for every servant of Allah whom they see in worship, standing or sitting,
and engrossed in Allah's praise. Then on the day of Eid, Allah boasts
about them to the angels (who had been critical at the time of Aadam's
creation). "O My angels, what is the reward of that worker who has
done his job very well?' They reply: "O our Lord, his reward should
be given to him in full." To this Allah replies "O My angels,
verily My servants, the males among them as well as females, have they
duly performed their obligatory duty, thereafter they set forth to Eid
prayer ground raising their voices in prayer to Me. I swear by My Honour,
by My Grandeur, by My Grace and by My Exalted position, that I shall surely
answer the prayers of these people." Thereafter Allah addresses the
people: "Go forth, I have forgiven your sins, and have replaced your
evil deeds with righteous ones." These people then return from the
'Eidgaah' in such a condition that their sins stand forgiven."
COMMENTARY
In this Hadith, it is clearly mentioned that 'Jibraeel' (Alayhis Salaam)
comes down with the angels. Another Hadith reported by Ibne Abbas and
quoted by Abdul Qaadir Jilaani in his book 'Ghunya' further elucidates
the contents of this Hadith. It is reported that Jibraeel (Alayhis Salaam),
after his descent, commands the angels to proceed to the house of everyone
busy with players, and greet him by shaking his hands. Thereupon the angels
spread forth, visiting every dwelling, whether large or small, whether
in the jungle or on a ship, wherein a believer resides to shake his hands.
However, certain houses are not entered; the house wherein a dog or a
pig is found, the house wherein one is found unclean (Janaabah), as a
result of adultery, and the house wherein pictures (images) of men and
animals are displayed. How unfortunate that Muslims' houses should be
deprived of the blessed entry of angels simply because there are pictures
of men and animals being displayed, solely for the sake of decoration.
A single picture may have been hung by some member of the household, as
a result of which the complete household is deprived of blessings.
HADITH NO. 4
'Aaisha (Radhi Allaho anha) reports that Rasulullah (Sallallaho alaihe
wasallam) said: "Seek "Laylatul Qadr" among the odd numbered
nights of the last ten days of the month of Ramadhan."
COMMENTARY
According to the great majority of the religious scholars. the last ten
nights commence on the 21st night; such is the case whether the month
of Ramadhan consists of 29 days or 30. So one should seek "Laylatul
Qadr" on the 21st, 23rd, 25th, 27th and 29th night.
Ibne Hazm has a different opinion, saying that the word 'Ashra' as used
in the Hadith means ten. As such, the above calculations will only be
correct in cases where the month of Ramadhan consists of thirty days.
However, when there are only twenty-nine days in the month (as often happens),
the last ten days will commence with the 19th day, and the night being
the 20th night. According to this calculation, it would appear that the
'Unevenly numbered' nights will actually be the 20th, 22nd, 24th, 26th,
28th and the 30th nights.
But all authorities agree that when in search of 'Laylatul Qadr' Rasulullah
(Sallallaho alaihe wasallam) went into "Itikaaf", he commenced
it on the 21st night of Ramadhan. In view of this, these authorities consider
the odd nights to be the appropriate nights for 'Laylatul Qadr".
Once should however spend each and every night from the 20th onwards in
'Ibaadah', so that one may be sure of having acquired the blessings of
Ramadhaan. Spending ten or eleven nights in devotion is definitely not
so difficult, if one looks at the great reward that is granted.
HADITH NO. 5
Ubaadah bin Saamit (Radi Allaho anho) said: 'Once Rasulullah (Sallallaho
alaihe wasallam) came out to inform us of the (true date of) "Laylatul
Qadr". Unfortunately, a quarrel took place between two Muslims, whereupon
he said: "I came out to inform you as to when "Laylatul Qadr"
occurs, but because two people quarrelled with each other, the knowledge
of the correct date was taken away; perhaps that is better for you. So,
seek it among the ninth, seventh and fifth nights.
COMMENTARY
Three important points are referred to in this Hadith. Firstly, there
is mention of a quarrel, as a result of which the knowledge of the precise
night of "Laylatul Qadr" was lost to us. Arguments and quarrels
are always the cause of loss of blessings. Once Rasulullah (Sallallaho
alaihe wasallam) inquired of the companions: "Shall I inform you
of an action that is better than "Salaat", fasting and charity?"
The companions replied. "Certainly" Rasulullah (Sallallaho alaihe
wasallam) then said: "Maintain peaceful and good relations amongst
yourselves, for verily quarrels among yourselves destroy (shave off) faith;"
i.e. just as a razor shaves off the hair, so does quarrelling affect 'Deen'.
Let alone the worldly people, even those among us who appear exceptionally
religious and busy with "Zikr', are victims of these arguments and
strife, and are obstinate in our stand, in spite of the saying of the
Prophet (Sallallaho alaihe wasallam). In the first chapter of this book,
we read how the Messenger of Allah (Sallallaho alaihe wasallam) said that
to insult a Muslim is indeed a grave crime and equivalent to the worst
category of usury, but we do not even spare a Muslim's honour, or refrain
from insults, and no notice is taken of the injunctions of Allah and His
Messenger. The Holy Qur'aan says: "And argue not among yourselves,
otherwise you will lose courage and your strength will depart." It
is now the duty of those who always seek to injure and destroy the honour
and dignity of others to sit back and reflect how much harm they have
in fact done to themselves, and think how much they have, through these
despicable deeds, become despicable themselves in Allah's sight and in
the sight of those around them. Rasulullah (Sallallaho alaihe Wasallam)
said that he who severs relations with a brother Muslim for more than
three days - and dies in this state, will go straight to Hell. In another
Hadith, it is stated that on every Monday and Thursday, the actions of
human beings are brought before Allah. Then through His Mercy (as a result
of certain good deeds) forgiveness is granted, except to the idolaters.
and those who set up equals to Allah. However, regarding those two people
between whom a quarrel has taken place, friendship having been cut off,
it shall be said: Leave their affair in suspense until such time as they
become reconciled."
Another Hadith states that, when actions are produced before Allah every
Monday and Thursday, repentance is accepted from those who repent, and
forgiveness is granted to those who seek pardon; as for those who had
arguments (with each other) they are left as they were. A Hadith further
teaches us that, on the night of the 14th of "Sha'baan" (Shab-i-Bara'at),
the Mercy of Allah is directed at all Allah's creation and forgiveness
is freely granted, except to two persons: One, a"Kaafir" (disbeliever),
and the other who harbours vindictiveness against others. In another Hadith
it is stated: "There are three people whose "Salaat" does
not ascend even a span above their heads." Mentioned among these
are those who quarrel among themselves.
In the above few paragraphs, have digressed from the point under discussion.
It was not my intention to mention all these Ahaadith on quarrels or arguments.
I merely did it to bring to your notice this great evil, which we greatly
underestimate, so much so that even those whom we consider to be noble
and righteous are guilty of it. On the other hand, it must be noted that
this quarrelling use of harsh words and cutting oneself off from one another
is a crime and evil in Islam, only when done out of enmity and hatred
over worldly things and worldly causes. It is permitted to break off relations
with someone because of his evil deeds or because of some religious matter
(wherein he is in the wrong and blameable). Hazrat Ibn Umar(Radhi Allaho
anho) once quoted a saying of Rasulullah (Sallallaho alaihe wasallam),
to which his son said something that outwardly appeared as an objection
to it. The result was that Ibn-e-Umar never again spoke to.that son, as
long as he lived. There are several similar incidents related of the 'Sahaabah'.
In our own cases, Allah is All-Knowing. All-Wise and He alone knows the
true state of affairs, as to which relations are broken off because of
Deen and which because of our own honour, pride and dignity having become
damaged.
The second point to which the Hadith under discussion draws attention
is the fact that man should be satisfied with and accept in good grace,
Allah's ruling in all matters. For example, even though it seems that
the loss of the knowledge as to when 'Laylatul Qadr' actually falls, is
a great loss, yet it has to be accepted because it is from Allah. Because
of this, Rasulullah (Sallallaho alaihe wasallam) said: 'It is better for
us that way." One should ponder over this. Allah is at all times
Merciful to His servants. Even when someone becomes overtaken by a great
calamity because of his own evil deeds, he needs only appeal to His Creator,.admit
his own weakness, and that same calamity is made the cause for greater
good.
Our "Ulama" have mentioned quite a few advantages in our not
knowing the precise date for "Laylatul Qadr". First, had we
known the actual location of this blessed night, there would have been
so many who would not have worshipped Allah at all during the other nights.
As things are, one has to stay awake and be in prayers (Ibaadah) for quite
a number of nights, hoping that each night is PERHAPS the night. This
means spending more nights in Allah's worship and getting reward for the
same.
Secondly, there are among us those who are just not able to avoid evil.
How extremely dangerous and unfortunate for them would it be, when, in
spite of knowing that such-and-such a night is "Laylatul Qadr",
they might still spend it in sin and evil? Once Rasulullah (Sallallaho
alaihe wasallam) on entering the mosque saw one of the "Sahaaba"
sleeping. He said to Ali (Radhi Allaho anho): "Wake him up so that
he can make "Wudhu". This Ali (Radi Allaho anho) did and then
addressed the Prophet (Sallallaho alaihe wasallam) thus: 'O Messenger
of Allah, (Sallallaho alaihe wasallam) you are always the first to hasten
towards any good deed. Why then did you not wake him up youself"
To this the Prophet (Sallallaho alaihe wasallam) replied: "I feared
lest this man may refuse and refusal to my command is (Kufr) denial of
'Deen'. If he had refused your command, it would not be 'Kufr'. Similarly,
Allah in his Mercy does not wish that, inspite of knowing which night
is the real one, a Muslim should still spend it in sin and evil.
Thirdly, if we did Know and in spite of that, for one reason or another,
within or outside our control, we allowed night to go by without "Ibaadah",
then it is very likely that thereafter, for the rest of Ramadhan, no other
night would have been spent in 'Ibaadah', whereas now many people find
it possible to spend one, two or three nights in 'Ibaadah", while
we do not know which is the Night of Power.
Fourthly, every night spent in "Ibaadah" in search of 'Laylatul
Qadr' is a night for which separate reward is assured.
Fifthly, we have read that Allah speaks highly to His angels about those
believers who exert themselves in "Ibaadah" during Ramadhan.
Now more such occasions of receiving Allah's appreciation arise, in spite
of not knowing when the real night of "Laylatul Qadr" is and,
although they have only a vague idea about its fixed time, still they
exert themselves to the utmost in Allah's service, night after night.
If such then is their exertion when "Laylatul Qadr" is not known,
how much more will they exert themselves were it known to them?
There are other advantages alse. It is common knowledge that Allah often
keeps certain things secret to Himself, as for example, the 'Ismul Aazam'
(the Great Name of Allah, whereby, if we call upon Him, He answers). Similar
is the case of that special moment on the day of "Jumah " when
a supplicant's prayers are answered; this time too is not known with complete
certainty.
The third point to which attention is drawn in the Hadith is the fact
that "Laylatul Qadr" should be sought among three nights - the
9th, 7th and 5th. By reading this in conjunction with the other Ahaadith,
we come to know that this refers to the last ten nights of Ramadhan. So
to determine which nights are these, if we start from the 20th, counting
upwards, then these three nights are the 25th, 27th and 29th. If, on the
other hand, we start counting from the 29th backwards (where Ramadhan
has 29 days) these nights would be the 21st, 23rd and 25th but if Ramadhan
has 30 days, then these would be the 22nd, 24th and 26th nights. From
the above, one can see how much uncertainty there is about the correct
date, and in fact among the learned Ulama, there are approximately fifty
different opinions. Because of this, some Ulama have said "Laylatul
Qadr" does not fall on one and the same night every year. If in this
particular year, it fell on a particular night, then the following year
it will fall on another night. There are times when the Prophet (Sallallaho
alaihe wasallam) commanded the companions to search among a number of
nights, whereas at other times he used to fix a certain night.
Hazrat Abu Hurairah (RadhiAllaho anho)reports that once during a conversation
with the companions, mention was made of "Laylatul Qadr". Rasulullah
(Sallallaho alaihe wasallam) asked: "What is the date today?"
They replied: 'The 22nd of Ramadhan' The Prophet (Sallallaho alaihe wasallam)
said: "Search for 'Laylatul Qadr' in the night following this day."
Hazrat Abu Zarr (RadhiAllaho anho) reports that he inquired of the Prophet
(Sallallaho alaihe wasallam) whether "Laylatul Qadr" was only
granted during the life-time of Rasulullah (Sallallaho alaihe wasallam)
or whether it would continue to come after him. Rasulullah (Sallallaho
alaihe wasallam) replied: "It will continue until the day of judgement
(Qiyaamah)." I then inquired: "In which section of Ramadhan
does it come?" The Prophet (Sallallaho alaihe wasallam) replied,
"Search for it in the first ten and in the last ten days." Thereafter
the Holy Prophet (Sallallaho alaihe wasallam) became busy with other work.
I waited, and finding another chance inquired: "In which section
of those ten days "Laylatul Qadr" comes?" Upon this, Rasulullah
(Sallallaho alaihe wasallam) became angry with me, as he had never been
before, and said: "If it had been Allah's wish to make it known,
would He not have informed us? Search for it among the last seven nights,
and ask no more." In another Hadith again, Rasulullah (Salllallaho
alaihe wasallam) is reported to have told one "Sahaabi" that
"Laylatul Qadr" was on the 23rd night. Ibn Abbas(RadhiAllaho
anho) related: 'While sleeping once, someone said to me in my dream. 'Rise
up, this is "Laylatut Qadr". I woke up and proceeded in haste
to Rasulullah (Sallallaho alaihe wasallam) and I found him in "Salaat".
That was the 23rd night." According to other reports again, the 24th
was "Laylatul Qadr." Hazrat Abdudah ibn Mas'ood (Radhiallaho
anho) said: "Whoever remains all the nights of the year in prayer
(Ibaadah) can find "Laylatul Qadr." (In other words, the blessed
night moves throughout the year and does not necessarily have to come
in Ramadhan only.) When this was mentioned to Ubay bin Ka'ab (Radhi Allaho
anho) he said: "Yes Ibne Masood meaning is that people may not stay
awake just on this night and become contented." Thereafter, he swore
by Allah that "Laylatul Qadr" comes on the 27th. This is also
the view held by numerous "Sahaaba" as well as "Tabi'een".
What Ibn Mas'ood and Ubay (Radhiallaho anho) actually meant was that,
the person who remains in "Ibaadah" all the nights of the year
will certainly realize when "Laylatul Qadr" is. Among the Imaams,
a well known opinon of Imaam Abu Hanifa (Rahmatullah alaih) is that "Laylatut
Qadr" moves throughout the year, while another view of his is that
it moves about throughout the month of Ramadhan. His famous student-followers,
Imaam Muhammad and Imaam Abu Yousuf, however, were of the opinion that
the night is fixed on one specific night (which is unknown) during the
Holy month of Ramadhan. While the Shaafies believe that very likely it
occurs on the 21st, Imaam Ahmed and Imaam Malik hold the view that it
comes among the last ten nights of Ramadhan, shifting from year to year
and is not fixed. But the vast majority of the 'Ulama', consider it most
likely that "Laylatul Qadr" comes annually on the 27th (of Ramadhan).
Ibn Arabi (Radhi Allaho anho) says: "In my opinion, the view of those
who believe that 'Laylatul Qadr' comes on various nights throughout the
year is most likey correct, because twice I have seen it in Sha'baan -
once on the 15th and once on the 19th; and twice I have seen it in the
middle ten nights of Ramadhan - The 13th and the 18th. And I have seen
it on every odd night of the last ten. For this reason, I am certain that
it moves over all nights throughout the year, but comes mostly in Ramadhan.
Shah Waliyullah of Delhi believed that "Laylatul Qadr" comes
twice every year (a) One "Laylatul Qadr" is that one, on which
Allah's commands are revealed (to the angels); this is also the night
on which the Holy Qur'aan was sent down from the "Lowhul Mahfuz"
to the Heavens. This night does not come in Ramadhan alone, but shifts
and can come on any other night of the year. However, the particular night
on which the Holy Qur'aan was revealed fell in Ramadhan. (b) The second
"Laylatul Qadr" is the one of tremendous Spiritual value, when
angels descend in large numbers, while "Shayateen" are held
back, and when prayers are answered. This night comes only in Ramadhan,
during the various odd nights of the last ten days. (This view of Shah
Waliyullah used to be most acceptable to my father.) Anyway, whether there
are two 'Laylatul Qadrs' or whether there is only one, the fact still
remains that one has to search for it; if not throughout the year, then
at least in Ramadhaan; should that during the last ten days. When that
too seems a bit too much for us, then at least the odd-numbered nights
of the last ten days; in case one has missed some of these too, then the
27th should not be allowed to go by. Thus, if by good fortune one is blessed
with the night, then it would outweigh all comforts and enjoyable things
in the world. Even if one fails to get the much-searched-for night, then
at least the reward for the worship (Ibaadah) is received. At least efforts
should be made that the 'Salaat' of Maghrib and Eshaa throughout the year
is performed with "Jamaat"; because if it is 'Laylatul Qadr'
the reward for both is so much more. It is a great blessing of Allah that
when one makes an endeavour for religious aims and cannot meet with success,
he is still rewarded for the efforts. But in spite of this, how few there
are who would strain every nerve in the service of "Deen"? On
the other hand, in worldly affairs when one's endeavours do not bear fruit,
then these efforts are written off as a loss. In spite of this, numerous
people continue to spend their time, efforts and wealth in worldly pursuits
that are fruitless and without worthwhile purpose, and do not hold forth
any such such reward or consolation.
HADITH NO. 6
Ubaadah bin Saamit (Radhiallaho anho) reports that he asked the Prophet
(Sallallaho alaihe wasallam) about "Laylatul Qadr". He replied:
"It is in Ramadhan, during the last ten days, on the unevenly numbered
nights, either the 21st 23rd, 25th, 27th, 29th or the last night of Ramadhan.
Whosoever stands in "Ibaadah" on this night, with sincere faith
and with genuine hopes of gaining reward, his previous sins will be forgiven.
Among the signs of this night is that it is a serene, quiet, shining night,
neither hot, nor cold but temperate as if a moon is shining clear, and
no meteors are shot at the "Shayateen" on that night; it lasts
until the break of the dawn. Another sign is that at morn, the Sun rises
without any radiant beams of light, appearing rather like the moon in
it's fullness. On that day, Allah prohibits the "Shayateen"
from rising up with the Sun."
COMMENTARY
Part of what has been mentioned in this Hadith has already been dealt
with. Some signs are here mentioned about the actual night. These signs
are clear and need no further elucidation. Apart from these, there are
other signs too, as mentioned in the Ahadith or in the experiences of
those who had the good fortune to experience "Laylatul Qadr."
The sign that is, however; most specific in the Hadith is the rising of
the sun, 'without any radiant beams of light.' Other signs are not always
there. One Sahaabi, Ab'da bin Abi Lubaaba (Radhi Allaho anho) says: "On
the evening of the 27th , I tasted the water of the sea and it was sweet."
Ayub bin Khalid said: 'I once had to bathe myself with sea water, and
on tasting it, found, it sweet. This was on the 23rd night." Some
of the "Mashaaikh" (religious divines) wrote that, on the evening
of "Laylatul Qadr", everything prostrates itself before Allah,
so much so that trees fall flat on the ground, then return to their normal
position; these are however spiritual phenomena not visible to the ordinary
person.
HADITH NO. 7
Aaisha (RadhiAllaho anha) reports: "I said: 'O Messenger of Allah
(Sallallaho alaihe wasallam), should I find myself the "Laylatul
Qadr", hat shall I pray. The Prophet (Sallallaho alaihe wasallam)
replied: say, Allaahumma innaka afuwwun tohibbu al'afwa fa'fu anna "O
Allah, Thou art the One who grants pardon for sins. Thou lovest to pardon,
so O pardon me."
COMMENTARY
This is indeed such an all-inclusive prayer, wherein one begs that Allah
in His infinite Grace should forgive his sins. If that has been obtained,
the path to the Hereafter is secure. What more would one require? Imaam
Sufyaan Thowry used to say that to keep oneself busy on this night with
'Duaa' (invocations to Allah) is better than any other form of worship
(Ibaadah). Ibne Rajab says that one should not only remain busy with 'Duaa',
but should also take part in all other form of 'Ibaadah', e.g. recitation
of the Holy Qur'an, 'Salaat', contemplation, etc. This latter opinion
is most correct and nearer to what Rasulullah (Sallallaho alaihe wasallam)
had said, as already mentioned in the previous Ahaadith.
Source: Virtues of Ramadaan: Sheikhul Hadith Muhammad Zakariyya
Courtesy: www.everymuslim.com