Tafsir of Al-Qadr 97:5

Salam is a verbal noun meaning "safety" (salamah), functioning as a fronted predicate. The words "it is" (hiya) constitute the subject. That is, it is safety from every terrifying matter. Its connection to that is based on the expansion of the adverbial scope; otherwise, the agent of the verbal noun is not placed before it according to the standard rule. It is said that it relates to a preceding omitted element which the mentioned text interprets. Those who stop at the words of the esteemed scholar al-Taftazani—in the beginning of his commentary on al-Talkhis regarding such cases—are satisfied without needing to mention it.

It is also said that "from every matter" relates to "descending" (tanazzal), but with the meaning of descending to the earth separated from every matter it held in the heavens, having left it there—indicating an increased focus on the descent to the earth. There is a degree of far-fetchedness in this. The fronting of the predicate is for the sake of restriction (hasr), as in "I am the Tamimi." Reporting with a verbal noun is for the sake of hyperbole; that is, it is nothing but thoroughly safe, as if it were the very essence of safety. Al-Dahhak said regarding this that the Almighty does not decree or ordain anything in it except safety. It is said this means His decree does not take effect and His ordainment does not relate to anything other than that; the conclusion is that nothing else is found.

Mujahid said it is safe from Satan and his harm. It is reported that Satan does not go out on the Night of Qadr until its dawn illuminates, and he cannot afflict anyone in it with madness, disease, or any form of corruption, nor can the sorcery of a sorcerer take effect. Perhaps the disobedience that occurs in it is—according to this—from the self that commands evil, not via Satan. Al-Dahhak’s statement was problematized based on what was said about it—that no night is free from evil and terrifying matters, and there is no creator except Allah, Mighty and Majestic is He. Perhaps he meant what was previously quoted, which is not far-fetched: that Allah Almighty only ordains safety and good in this night—meaning He, Exalted is He, does not reveal to the angels, peace be upon them, anything except that decree of His.

It is said: "It is nothing but safety," similar to "The Messenger of Allah, may Allah bless him and grant him peace, is nothing but mercy." The meaning is that it is a complete cause for safety and salvation from ruin on the Day of Resurrection, for whoever spends it in prayer out of faith and anticipation, his past sins are forgiven. It is said that salam is a verbal noun meaning "greeting" (taslim), meaning: it is nothing but greeting, due to the abundance of greetings and those greeting—the angels—upon the believers during it. This is reported from al-Sha'bi and Mansur. It is also made the essence of greeting for the sake of hyperbole.

His saying, "until the rising of the dawn," is a limit clarifying the universality of the safety or the greeting throughout the entire night. Thus, the prepositional phrase relates to salam. Matla' is a noun of time; they have clearly stated it is of the form yaf'alu and yaf'ilu (with the 'ayn vowel opened or dammed), [forming] maf'al (with the 'ayn opened). It is permitted to be a mim verbal noun meaning "the rising." It requires the estimation of an added noun before it—such as "time" or something with that meaning—so that the limit and the limited become of the same kind. The attachment of the prepositional phrase to that is valid despite the separation, because it is not a verbal noun when considering the reality. Al-Tabarsi and others stated that it must be interpreted as salamatun (safe) or musallamatun (greeted/peaceful) for the attachment to be valid; however, if it is kept as a verbal noun, it is not valid due to the necessity of separation between the relative [element] and the relative pronoun. Some went to the view that separation between a verbal noun and its object by the subject is excusable.

It is also permitted that the limit relates to "descending" (tanazzal), meaning that their descending does not cease, group after group, until the time of the dawn’s rising. This was critiqued as being forced, because "it is safety" is alien and not an interruption, so separation by it is not elegant. Making it a state (hal) from the genitive pronoun in His saying "in it" (i.e., possessing safety or peace) is a state whose nature is not hidden. It is said it is permissible to pause at salam—where it is a predicate for an omitted subject—and "from every matter" relates to it, while "it is" is the subject and "until the rising of the dawn" is its predicate. Al-Tibi, al-Tabarsi, and others did not permit this, saying there is no benefit in informing about it that "it is until the rising of the dawn," since every night has this characteristic. It was answered that when it was reported that it is "better than a thousand months," it was understood that it differs from other nights in its quality, and there was a suspicion that its essence in duration also differed from other nights; this was repelled by His saying "it is until the rising of the dawn"—meaning it does not differ from other nights in that, even if it differs in merit and goodness.

Ibn Abbas, Ikrimah, and al-Kalbi recited "from every human" (min kulli imri'in), with a hamza at the end. That is, descending for the sake of every human, i.e., for the sake of what pertains to him of what was decreed on that night. This refers back to the likes of what has preceded, or for the sake of his interest through seeking forgiveness for him and the like, on the condition that the intent is every believing human, as has been said. It is also said the prepositional phrase relates to salam, and the meaning of "every human" is the angels, peace be upon them—that is, peace and greeting from every angel upon the believers. Abu Hatim rejected this reading, as did Ibn Jinni.

Abu Raja, al-A'mash, Ibn Wathab, Talha, Ibn Muhaysin, al-Kisa'i, and Abu 'Amr (with a difference of opinion from him) recited matli'i with a kasra on the lam, based on it being a verbal noun like marji'. It is estimated with an added noun, as you heard, or it is a noun of time based on a non-analogical form, like mashriq, for maf'il with a kasra is the analogical form for yaf'ilu (with a kasra on the 'ayn). In al-Bahr, it is said that matla' (with a fatha) and mitla' (with a kasra) are two verbal nouns in the dialect of Tamim. It is also said that the verbal noun is with a fatha, and the location of the rising is with a kasra according to the people of Hijaz. Intending the location here has no place, as is not hidden.

Furthermore, know that it is recommended to supplicate on this blessed night, as it is one of the times of answered prayer. Imam Ahmad, al-Tirmidhi (who authenticated it), al-Nasa'i, Ibn Majah, and others reported from 'A'ishah, may Allah be pleased with her, that she said: "I said: 'O Messenger of Allah, if I coincide with the Night of Qadr, what should I say?' He said: 'Say: O Allah, You are Pardoning and You love pardoning, so pardon me.'" One should exert oneself in it with various acts of worship, such as prayer and others. Sufyan al-Thawri said that on that night, he prefers prayer. Then he stated that if one reads [Quran] and supplicates, that is good. The Prophet, may Allah bless him and grant him peace, would exert himself in the nights of the month of Ramadan, reciting in a measured way; he would not pass a verse of mercy without asking for it, nor a verse of punishment without seeking refuge. Ibn Rajab mentioned that the most complete way is to combine prayer, recitation, supplication, and reflection. The Prophet, may Allah bless him and grant him peace, used to do all of that, especially in the last ten nights. Standing in prayer for it is achieved—according to some—by the Tarawih prayer. Al-Bayhaqi reported from Anas bin Malik that the Messenger of Allah, may Allah bless him and grant him peace, said: "Whoever prays Maghrib and Isha in congregation until the month of Ramadan ends has attained a substantial portion of the Night of Qadr." Malik, Ibn Shaybah, Ibn Zanjawayh, and al-Bayhaqi reported from Sa'id bin al-Musayyib: "Whoever attends Isha on the Night of Qadr in congregation has taken his portion of it."

In Tuhfat al-Muhtaj by Ibn Hajar al-Haytami, may he be shown mercy, it is recommended for one who sees it to conceal it, and its merit—that is, its perfection—is not attained except by one whom Allah Almighty lets see it. The apparent meaning is that he meant by seeing it the vision that results in knowledge of it, through the lights with which it is distinguished, the descent of the angels, or some form of unveiling that provides knowledge, the reality of which only its people know. This is like a textual evidence that whoever Allah Almighty wishes among His servants sees it. Abu Hafs bin Shahin said, as narrated by Ibn Rajab, that Allah Almighty did not reveal it to anyone among the first or last, nor to the Prophets and Messengers, in any day or night, except our Prophet, may Allah bless him and grant him peace. For when He revealed it to him and made him know its worth, He, peace be upon him, saw it in his sleep and knew on which night it was. He woke up knowing it and intended to inform the people, but due to his joy, two men disputed in his presence, and he was made to forget it. He ordered it to be sought in the last ten nights because they would never see it through direct unveiling, and no one after him, may Allah bless him and grant him peace, would see it at all, so they were commanded to seek it to pursue its merit during the designated nights.

The report that he, may Allah bless him and grant him peace, saw it and forgot it was reported by Imam Malik, Imam Ahmad, al-Bukhari, Muslim, and others, and it is among those whose authenticity is not doubted. However, there is doubt regarding its indication that he did not know it afterwards, that he did not see it again, and that none of his nation would ever see it. Perhaps the command to seek it in the last ten nights, for example, points to the hope of seeing it then, as it is not elegant to command one to seek what is not hoped for in a time or place. In some reports, there is evidence that seeing it in a dream occurred to someone other than him, peace be upon him. In Sahih Muslim and others, from Ibn Umar, may Allah be pleased with them both, two of the Prophet's companions, may Allah bless him and grant him peace, were shown the Night of Qadr in a dream in the last seven nights, so the Messenger of Allah said: "I see that your dreams have converged on the last seven nights; so whoever is searching for it, let him search for it in the last seven."

Similar to Ibn Shahin’s statement was narrated from others, and it is mistaken. In the Sharh al-Sahih by al-Nawawi, he says: "Know that the Night of Qadr exists, and it is seen, and whoever Allah Almighty wills among the sons of Adam realizes it every year in Ramadan, as the hadiths and the accounts of the righteous regarding it have appeared in succession, and their witnessing it is more than can be counted." As for the statement of Qadi 'Iyad, citing al-Muhallab bin Abi Sufra, that it is impossible to see it in reality, it is a grave error which I have pointed out so that one is not deceived by it.

There remains an important issue in the discussion of this night: according to the opinion of those who consider the difference in the rising of the crescent (matali'), it is necessary to say that it is multiplied throughout Ramadan, being an odd night for some and an even night for others. Thus, it is not correct to state either as an absolute. Similarly, it is not correct to state absolutely that it is such-and-such a night, like the twenty-seventh or twenty-first of the month, based on that. In fact, it is not even correct to say that the time of ordainment and the descent of the angels is "night," for the night for some is day for those at their antipodes. This may be inhabited, even if only by a ship passing through it. Sometimes, the time of night for some is partly night and partly day for others, like people in certain latitudes far from the equator. Indeed, months may pass with night and day for some people, and not a single day may be missed in some latitudes.

Nay, it is not even correct to state absolutely that it is in Ramadan and that it is the first or last night of it, for the month in terms of entering and exiting is different for the inhabitants of the earth. Some answered by committing to the view that what was stated about it is not absolute. Thus, the statement that it is odd is relative to some, and even relative to others, and so on for the statement that it is such-and-such a night of the month. They committed to the view that it is night for some and day for others, and that the expression "night" is in consideration of the place where the Quran was sent down—upon him, may Allah bless him and grant him peace—and the majority of those who believe in it, as if the area at their antipodes, whose day is night, has not been inhabited by Muslims. It will hardly be inhabited by them until Allah inherits the earth and whoever is on it.

It is said that where it is day for some, it is not far-fetched that Allah Almighty grants the reward of it to whoever strives from others during the night of that day, and that He, Exalted is He, also grants that to whoever strives among them during the night, while it is day for them. Similar to this is said regarding the scenarios mentioned in the research. It is claimed that this is a type of reconciliation between conflicting hadiths, and that their statement "it is recommended to exert oneself in its day" is a symbol for something of that sort; it is as you see. Another answered with something the pen is shy to mention and sees that leaving it is more appropriate to its worth. I heard from some of my dear ones that Sheikh Isma'il al-'Ajluni, may he be shown mercy, addressed something of this research and the answer to it in his commentary on Sahih al-Bukhari, but I have not come across it. In my view, the research is strong, and the matter is something my intellect has no scope for. Similar to the Night of Qadr in what was mentioned is the time of His descent, may He be glorified and exalted, to the lowest heaven at night, as confirmed by authentic reports, and likewise the hour of answered prayer on Friday, and other similar things. Sheikh Ibn Taymiyyah, may Allah Almighty have mercy on him, has a long discussion on the first which I do not recall now in a way that satisfies the thirst, and others, like Ibn Hajar, have a brief discussion on the second, and it is well-known.

Perhaps it may be said that for every people, there is their night, even if it differs in entry and exit relative to their horizons, like all their other nights. Thus, the night enters absolutely in Baghdad, for example, at sunset there, and after half an hour it enters in Istanbul, and that is the first time of sunset there, and so on. Exiting is the opposite. It is as if the night is a traveler moving in a direction, arriving at every abode at a time. It is committed that the angels descend according to its movement. It is not far-fetched that they descend for every people—whatever Allah Almighty wills of them—at the moment it enters for them, and they ascend at the rising of their dawn as well; or, those who have descended remain there until the night ends across the entire inhabited world, so they ascend together at its end. It is committed to say that the ordainment is multiplied according to the movement, such that Allah Almighty ordains in whatever part He wishes of it, relative to those for whom it is theirs, matters that pertain to them. The criterion of merit for every people is their realization of it relative to them and their standing in it. Such is this night in what was mentioned, as are other times of worship like the time of Dhuhr, Asr, and others. This is the ultimate of what comes to mind regarding this problem, and the matter of what conflicts with it from solitary reports is easy, given that many of them have [debated] authenticity, so reflect on that, and Allah, Mighty and Majestic, will take charge of your guidance.

Furthermore, the Night of Qadr according to the Sufi masters is a night in which the traveler is distinguished by a special manifestation through which he knows his worth and rank relative to his Beloved. It is the time when the traveler begins to reach the essence of gathering (al-jam') and the station of those who have attained knowledge. How subtle are the words of Sheikh Umar ibn al-Farid, may his secret be sanctified:

And all nights are the Night of Qadr, if it draws near, Just as all days of meeting are the day of Friday.

This is it, and Allah is the Guide to the straight path.