Surah Al-Qadr (The Power)

1

Five verses, Meccan.

The Decree (Qadr): (1) Indeed, We sent it down...

There are several issues concerning this verse:

Issue 1: The Meaning of "We sent it down"

The exegetes unanimously agree that the intended meaning is: Indeed, We sent down the Qur'an on the Night of Decree (Laylat al-Qadr).

However, the Almighty refrained from explicitly stating "the Night of Decree" for three reasons that indicate the greatness of the Qur'an:

1. Attribution to Himself: He attributed its revelation solely to Himself, distinguishing it from everything else.
2. Use of Pronoun: He used the pronoun (hu, referring to the Qur'an) instead of its explicit name. This signals its prominence and self-evidence, making explicit mention unnecessary. Just as the name of Abu Jahl was omitted in the preceding Sura because of his notoriety, or death was omitted in the verse {If only, when the soul reaches the throat} because of its common knowledge, so too here.
3. Exaltation of the Time: It signifies the exaltation of the time in which it was revealed.

Issue 2: The Use of "I" (Inna/Ana)

The Almighty uses both "Inni" (Indeed, I) in some places (e.g., {Indeed, I will place upon the earth a successor}) and "Inna" (Indeed, We) in others (e.g., {Indeed, We sent it down in the Night of Decree}, {Indeed, it is We Who sent down the Reminder}, {Indeed, We sent Noah}, {Indeed, We have granted you the Kawthar}).

Know that the use of "Ana" (We) is sometimes intended for glorification (taʿẓīm). Interpreting it as referring to a plural number is impossible because:

1. Proofs indicate the unity of the Creator.
2. If there were multiple deities, the rank of each would be diminished from divinity. If each were capable of perfection, each would be self-sufficient, making need for the others a deficiency, meaning all would be deficient. If none were capable of perfection, they would also be deficient.
3. Therefore, the use of "Ana" must be understood as glorification, not plurality.

Issue 3: The Meaning of Revelation on Laylat al-Qadr Despite Gradual Revelation

If it is asked: What is the meaning of revealing it on Laylat al-Qadr, knowing that it was revealed gradually (najman)? There are several interpretations:

1. The Beginning of Revelation: Al-Sha'bi said: The revelation began on Laylat al-Qadr because the Prophet's mission began in Ramadan.
2. Descent to the Nearest Heaven: Ibn Abbas said: It was sent down all at once to the nearest heaven on Laylat al-Qadr, and then from there to Earth gradually, as stated: {So I swear by the settings of the stars}. We have already discussed this issue in the commentary on {The month of Ramadan in which the Qur'an was revealed}.
   • One might object: If this is the case, why did He not say, "We sent it down to the heaven"? We reply: Using the general term implies revelation to Earth as well, because the divine decree does not initiate a matter without completing it. It is like someone who arrives in the vicinity of a city; one says, "So-and-so has arrived," even if he hasn't entered the city center.
   • The purpose of bringing it near and sending it to the nearest heaven was to increase their longing for its descent, similar to hearing news that a decree is coming for one's father or mother, which increases the desire to read it. As the poet said:

     The longing becomes most intense when the lands draw near to the lands.

   • This is because the heaven is a shared space between us and the angels; it is their dwelling place, and for us, it is a roof and an adornment, as stated: {And We made the heaven a protected ceiling}. Thus, revealing the Qur'an there is like revealing it here.
3. The Virtue of the Night: The third interpretation is that the implied meaning is: We revealed this Reminder in the virtue of Laylat al-Qadr, meaning to explain its honor and distinction.

Issue 4: The Meaning of "Al-Qadr" (Decree/Measure)

Al-Qadr is the masdar (verbal noun) of qadara, yaqdiru, qadran. It refers to what Allah decrees for the affairs, as in {Indeed, We have created everything in measure}. Al-Qadr (with sukūn) is the masdar, and Al-Qadar (with fatḥa) is the noun. Al-Wahidi stated that Al-Qadr in language means estimation (taqdīr), which is setting something equal to another without addition or subtraction.

There are differing views on why this night is called Laylat al-Qadr:

1. The Night of Estimating Affairs: This is the night of decreeing matters and rulings. 'Ata reported from Ibn Abbas that Allah decrees everything that will happen in that year—rain, provision, life, and death—until the same night the following year. This is supported by {In it is determined every wise affair}.
   • Note: Allah's decree does not originate in that night; He decreed all measures eternally before creating the heavens and the earth. Rather, the meaning is the manifestation of those measures to the angels on that night by writing them in the Preserved Tablet (al-Lawḥ al-Maḥfūẓ). This view is chosen by the majority of scholars.
2. The Night of Greatness and Honor: Narrated from Al-Zuhri: {Laylat al-Qadr} means the night of greatness and honor, derived from the saying, "So-and-so has qadr (status) with so-and-so." This is supported by {The Night of Decree is better than a thousand months}. This, in turn, has two possibilities:
   • It refers to the doer: Whoever performs acts of obedience on this night attains status and honor.
   • It refers to the deed: The acts of obedience performed on this night possess extra status and honor.
   • Abu Bakr al-Warrāq said it is called Laylat al-Qadr because a Book of great status (dhū qadr) was revealed through a Messenger of great status (malak dhū qadr) to a Nation of great status (ummah lahā qadr). Perhaps Allah mentioned the word Qadr three times in this Sura for this reason.
3. The Night of Constriction (Narrowness): The third view is that Laylat al-Qadr means narrowness (ḍīq), as the earth becomes narrow for the angels.

Issue 5: Why Allah Concealed This Night

The Almighty concealed this night for several reasons:

1. Concealment of Important Matters: Allah concealed it just as He concealed other important things: He concealed His pleasure within acts of obedience so people would strive in all of them; He concealed the acceptance of supplication so people would persist in all supplications; He concealed the Greatest Name so people would revere all names; He concealed the Middle Prayer so people would maintain all prayers; He concealed the acceptance of repentance so the accountable person would persevere in all forms of repentance; and He concealed the time of death so the accountable person would remain fearful. Similarly, He concealed this night so that people would revere all the nights of Ramadan.
2. Preventing Sin: If Laylat al-Qadr were specified, and Allah knows people's tendency toward sin, they might commit a sin on that night. A sin committed with knowledge is more severe than a sin committed without knowledge. Therefore, He concealed it. It is narrated that the Prophet (PBUH) entered the mosque and saw someone sleeping. He told 'Ali: "Wake him up so he may perform ablution." When 'Ali woke him, the Prophet asked 'Ali why he didn't wake him himself, as 'Ali was quicker in good deeds. The Prophet replied: "Because his refusal to obey you is not disbelief, so I did that to lessen his fault if he refused." By analogy, consider the mercy of the Lord. Allah is essentially saying: If you knew Laylat al-Qadr, if you obeyed, you would gain the reward of a thousand months; if you sinned, you would incur the punishment of a thousand months. Preventing punishment is preferable to attracting reward.
3. Earning the Reward of Striving: He concealed it so that the accountable person would strive to seek it out, thereby earning the reward of striving itself.
4. Universal Effort in Ramadan: If the servant is not certain about Laylat al-Qadr, he strives in obedience throughout all the nights of Ramadan, hoping that this might be the night. Then Allah boasts about them to the angels, saying: You claimed they would cause corruption and shed blood, yet look at their striving in the night they suspect! This reveals the secret of His saying: {Indeed, I know what you do not know}.

Issue 6: Does the Night Entail the Day?

There was a difference of opinion on whether this night extends its virtue to the following day. Al-Sha'bi said yes, its day is like its night. The likely reason is that mentioning nights often implies the days, just as if someone vows to observe i'tikāf (seclusion) for two nights, he is obligated to observe the two days as well. This is supported by {And it is He who made the night and the day successive}, meaning the day follows the night, and vice versa.

Issue 7: Is This Night Still Present?

Al-Khalil (Al-Farahidi) said that those who believe its virtue is tied to the revelation of the Qur'an argue that it has ceased, as it was a one-time event.

The majority hold that it remains. Regarding whether it is exclusive to Ramadan:

• Ibn Mas'ud narrated that whoever observes the whole year will encounter it. 'Ikrimah interpreted it as the Night of Forgiveness (Laylat al-Barā'ah) based on {Indeed, We sent it down in a blessed night}.
• The majority hold that it is exclusive to Ramadan. They argue based on: {The month of Ramadan in which the Qur'an was revealed} and {Indeed, We sent it down in Laylat al-Qadr}. It must be that Laylat al-Qadr is in Ramadan, otherwise, it would imply a deficiency (in the statement about Ramadan).

Based on the view that it is in Ramadan, there are eight reported opinions regarding its specific date:

1. Ibn Razin: The first night of Ramadan.
2. Al-Hasan al-Basri: The seventeenth night.
3. From Anas (Marfūʿ): The nineteenth night.
4. Muhammad ibn Ishaq: The twenty-first night.
5. Ibn Abbas: The twenty-third night.
6. Ibn Mas'ud: The twenty-fourth night.
7. Abu Dharr al-Ghifari: The twenty-fifth night.
8. Ubayy ibn Ka'b and a group of Companions: The twenty-seventh night.
9. Some others said the twenty-ninth night.

Arguments for the First Night: They cite Wahb, who reported that the Scrolls of Abraham were revealed on the first night of Ramadan. The Torah was revealed 700 years after the Scrolls, the Psalms 500 years after the Torah, and the Gospel 620 years after the Psalms. The Qur'an was revealed gradually over twenty years. Since this month encompasses these great blessings, its first night is the most worthy of honor and status to be Laylat al-Qadr.

Argument for the Seventeenth Night (Al-Hasan): Because the day following it was the Battle of Badr.

Argument for the Nineteenth Night: Anas narrated a report concerning it.

Argument for the Twenty-Seventh Night (Al-Shafi'i favored this): Based on the hadith concerning water and clay. The majority lean toward the twenty-seventh night, citing weak signs:

1. Hadith of Ibn Abbas: The Sura has thirty words, and the pronoun {It is} refers to the twenty-seventh word.
2. 'Umar asked the Companions, then told Ibn Abbas: "Dive, O diver!" Zayd ibn Thabit retorted, "You brought the sons of the Muhajirun but not our sons!" 'Umar replied, "Perhaps you think this boy has nothing, but he possesses what you do not." Ibn Abbas said: The most beloved numbers to Allah are the odd numbers, and the most beloved odd number is seven (seven heavens, seven earths, the week, the levels of Hell, the number of circumambulations, the seven limbs). This indicates the twenty-seventh.
3. It is also narrated from Ibn Abbas: {Laylat al-Qadr} has nine letters, and it is mentioned three times (in the Sura), making it $9 \times 3 = 27$.
4. It was narrated that 'Uthman ibn Abi al-'As had a servant who said: "My master, the sea's water becomes calm one night of the month." He told him to inform him when that night came. It turned out to be the twenty-seventh night of Ramadan.

Argument for the Last Night: Because it is the night that completes the acts of worship of this month. Indeed, the first of Ramadan is like Adam, and its end is like Muhammad. It is narrated that the number of people freed in the last part of Ramadan equals the number freed from the beginning. Furthermore, the first night is like the birth of a son—a night of gratitude (shukr). The last night is like the death of a son—a night of patience (ṣabr). You know the difference between patience and gratitude.

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