The Night of Qadr
By: Ayatullah Shaheed Sayyid Muhammad Baqir al-Hakim
Islam has defined certain laws and duties to be performed as religious rituals on specified days and nights. For all Muslims, the first of Shawwal (‘Id al-Fitr), the tenth of Dhu’l-Hijjah (‘Id al-Adhha), and Fridays are known to be days of performing certain Islamic rituals. On the first two days, considered the most celebrated feast days in Islam, a prayer similar to the congregational Friday Prayer is offered, but with a slight difference.
The ritual sermon is delivered after completing the prayer, while the sermon of the Friday Prayer is delivered prior to the performance of the prayer. The other difference is that the Friday Prayer is offered after midday, while the ‘«d Prayer is offered during the early hours of the day.
On the two days of ‘Id, it is obligatory to give alms under a certain title. On ‘Id al-Fitr, a poor-rate called zakat al-fitrah (fast-breaking rate) must be paid, and on ‘Id al-Adhha, an offering must be made by a pilgrim who is performing the obligatory Hajj. Furthermore, it is highly recommended to give voluntary alms on these days, especially in the form of slaughtering an animal as an offering by those other than pilgrims performing the Hajj. Other rituals and acts of worship, such as certain supplications and exchanging visits among brethren-in-faith and relatives, are also highly advised and customarily carried out by Muslims.
On Fridays, it is obligatory to hold the well-known Friday Prayer, of which an indication has been made in the Holy Qur'an,1 which is sometimes binding and at other times optional according certain conditions mentioned by scholars in their theses of practical laws (Risalah).
Suspending all their usual daily activities, Muslims dedicate the days of ‘«d to acts of worship and righteous deeds.
The Night of Qadr is the most known amongst the nights specified for performing specific rituals. It is the night that Almighty Allah has bestowed with special honor and esteem, preferring it to one thousand months. It is also the night on which He revealed the Holy Qur'an and specified for decreeing the affairs of man and making clear every wise affair. He has thus said: Begin with the Name of Allah, the Most Gracious, the Most Merciful. Surely, We revealed it on the grand night. And what will make you comprehend what the grand night is? The grand night is better than a thousand months. The angels and the Spirit descend in it by the permission of their Lord for every affair. Peace prevails until the break of dawn. (97:1-5)
He has also said: Surely, We revealed it on a blessed night. Surely, We are ever warning. Therein, every wise affair is made distinct, a command from Us. Surely, We are the senders of messengers. (44:3-5)
There is a consensus among Muslims on honoring this blessed night, which falls in the month of Ramadhan as is understood from the Holy Qur'an, although there is disagreement as to which night of Ramadhan it is.
The Ahl al-Bayt’s Method Concerning the Rituals of Particular Days and Nights
In this discussion, I refer to the Islamic method preserved by the Ahl al-Bayt (‘a) and provided to the Muslim community through their knowledge of the religious code of law—one of their distinctive features.
The Night of Qadr
In terms of honor, significance, and standing, the Night of Qadr is considered the most important night in the whole year, since Almighty Allah has revealed an entire Surah (i.e. chapter of the Holy Qur'an) with regard to it, introducing it as the night on which all wise affairs are made clear. In addition, many traditions report the merit, distinction, significance, and outcome of this night. Here are some examples in which the Holy Imams (‘a) are reported to have said: On the Night of Qadr, the angels keep on flapping their wings with peace and mercy from the time of the sunset prayer (maghrib) up to the break of dawn.
On the Night of Qadr, no flaming asteroid is thrown until morning.
On the Night of Qadr, worship and righteous acts are more valuable than the devotional acts of one thousand months.
Devotional acts on the Night of Qadr are equal (in reward) to preparing oneself to struggle for the sake of Allah for one thousand months.2
In conclusion, the merits of the Night of Qadr as inferred from the Holy Qur'an and Sunnah are:
1. The Night of Qadr is an opportunity and a bliss that Almighty Allah has granted the individuals of this Muslim community so that they may express their existence and embody their goals and aspirations by performing righteous acts, showing repentance to Almighty Allah, and reverently imploring His Mercy. When he chooses the most appropriate time for performing a deed, man can achieve whatever he wishes to achieve and then give to his deeds great and expansive aspects and values that should be more extensive than the defined term of man’s life in this world.
This fact is visible in some deeds performed under special circumstances and regarded as the best time for doing them. For instance, the Holy Prophet (S), describing the situation of Imam ‘Ali (‘a) when he responded to ‘Amr ibn ‘Abd-Wudd’s mocking remarks against Islam and bravely fought and killed him in the Battle of al-Khandaq (the ditch), is reported to have said: The stroke of ‘Ali on that day of the Battle of al-Khandaq is equal to the total worship of both groups of creatures (men and jinn). This was because of its value in that specific time and under those special circumstances.
2. The Night of Qadr is the night on which decrees about the affairs of humans are decided. In plain words, it is the night wherein all divine decisions for the whole year are taken. Generally, divine decisions are made according to universal (i.e. material) order and discipline and according to the divine system that rules the sequence of causes and effects. At other times, divine decisions are made according to divine commands that are beyond the limits of the universal system. To this fact, the Holy Qur'an has referred in many verses, such as the following: Our command is but as the twinkling of an eye. (54:50) His command, when He intends anything, is only to say to it, “Be” and, it is. (36:82) The month of Ramadhan is a time for the faithful to ascend the ranks of perfection by performing acts of devotion, and also a time to gain Divine decisions that are compatible with Divine mercy.
The Date of the Night of Qadr
Although traditions reported from the Holy Prophet (S) and the Ahl al-Bayt (‘a) agree that the Night falls in the month of Ramadhan, they disagree about its precise date. Some traditions hold that such disagreement, or concealment, has been done on purpose, and it is aimed at making the righteous people practice as many righteous deeds, supplications, whispered prayers, and implorations to Him as possible. In this respect, one of the Infallibles (‘a), when asked which night was the Night of Power (the twenty-first or the twenty-third of Ramadhan), he did not identify it but said: So easy it is to act on two nights in order to win one’s desire.
What will harm you if you act righteously on two nights?
The nineteenth, twenty-first, and twenty-third nights of Ramadhan are familiarly known to be the Nights of Qadr. However, the last is the most confirmed, according to the many traditions available. This night is also called the Night of al-Juhani, one of the Muslims who lived in the outskirts of Madinah. When al-Juhani asked the Holy Prophet (S) to identify for him a night in which he should occupy himself exclusively in acts of worship, the Holy Prophet (S) named the twenty-third night of Ramadhan. Using this as proof, traditions mention more acts of worship to be practiced on this night than any other night.3
Devotional Acts on the Night of Qadr
Consistent with the nature of the Night of Qadr, the devotional acts dedicated to this night are mostly common to the three nights. The acts are divided into two categories: common (to the three nights) and particular (to each night).
Traditions urge that the following acts be practiced on all three nights, one of which is expected to be the Night of Qadr:
• Bath
• Offer a two-unit prayer imploring divine forgiveness
• Utter the supplication of release from Hellfire and granting of all requests in the name of the Holy Qur'an
• Utter the supplication of granting requests in the name of the Holy Qur'an and the faithful believers and then beseech in the names of Almighty Allah and the Fourteen Infallibles (‘a)
• Perform ziyarah of Imam al-Husayn (‘a)
• Spend the whole night in acts of worship
• Offer one hundred units of prayer, utter as many appeals for divine forgiveness as possible, and supplicate for worldly and religious desires for oneself and one’s parents, relatives, friends, and other believers, both alive and dead
• Utter as many invocations of blessings upon the Holy Prophet and his Household (S) as possible
• Utter litanies of praise, thankfulness, glorification, and exaltation, exclaim God to be the Most Great, and profess Him as the One and Only God: Specific supplications have been mentioned for these nights. In this respect, Shaykh al-Kaf’ami reports Imam Zayn al-’Abidin (‘a) prayed using the supplication that begins with the following statement: O Allah: surely, I am on this evening Your passive slave; I have no control over harm or benefit to myself…
Reading the famous Du’a' al-Jawshan al-Kabir and Du’a' al-Jawshan al-Saghir supplications are also reported to be recommended on these nights since these two supplications comprise verses expressing glorification of Almighty Allah as well as proclamations of His greatness and declarations that He is the One and Only God. These supplications can fill the whole night and thus fulfill the recommended act of spending the whole night in devotional acts.
• Seeking more religious knowledge—concerning religious laws, ethics, and concepts—is regarded, in the words of Shaykh al-Saduq, as the best act one may perform on these nights4
Besides these, there are certain acts dedicated to each of these three nights.
Imploring divine forgiveness (istighfar) one hundred times and repeatedly invoking His curse on the slayers of Imam ‘Ali (‘a) are two acts that are identified to be performed exclusively on the nineteenth night. This is because on this night, Imam ‘Ali (‘a) was fatally wounded by the poisoned sword of ‘Abd al-Rahman ibn Muljam, the accursed Kharijite.
There are also two other supplications generally repeated on every night of Ramadhan, and on this night exclusively. The first supplication begins with this statement: O Allah: at the time of making decisions that are inevitable…
The second begins with the following statement: O He Who has always been there before all things…
Being more probably the Nights of Power, the twenty-first and twenty-third nights of Ramadhan are marked by additional devotional acts. On the twenty-first night, the acts and supplications of the last ten nights of Ramadhan, distinguished by devotional acts, also begin. On these nights, the Holy Prophet (S) used to fold his bed and ready himself for worship. He furthermore used to confine himself to the mosque where a tent made of camel hair was set up for him.
Traditions have also laid emphasis on spending the twenty-first night of Ramadhan with prayers, supplications, invocations of blessings upon the Holy Prophet and his Household (S), and cursing their enemies and oppressors. On this night, Imam ‘Ali (‘a) departed life as a martyr; it is therefore advised to read his ziyarah.5
The most probable Night of Qadr, the twenty-third night of Ramadhan has other special acts, including recitations from the Holy Qur'an, especially certain surahs such as al-’Ankabut, al-Rum, and al-Dukhan, as well as repetition of Surah al-Qadr one thousand times. It is also highly recommended to perform or read the ziyarah of Imam al-Husayn (‘a) on this night.
The following supplication to hasten the relief of Imam al-Mahdi (‘a) is highly recommended: O Allah, (say) “be” for Your representative, al-Hujjah (the Proof), the son of Hasan—Your blessings be on him and on his forefathers—now and for all time, as our Imam, guardian, leader, helper, guide, and watcher such that You permit him to prevail on Your lands extending his reign forever.
It is of course highly advisable to repeat this supplication at all times.
Some short supplications mentioned in reference books of supplications are also recommended for this night.
Finally, it seems important to say that the days that follow the Nights of Qadr enjoy special value and significance similar to the Nights of Qadr just as Thursday nights (the eves of Friday) acquire special significance from Fridays. This is maintained by validly reported traditions.6
1. - The Holy Qur'an reads: O you who believe, when the call is made for prayer on Friday, then hasten to the remembrance of Allah and leave off trading. That is better for you, if you knew. But when the prayer is ended, then disperse abroad in the land and seek Allah's grace, and remember Allah much, that you may be successful. (62:9-10)
2. - Refer to the exegesis of Surah al-Qadr (No. 97) in the following two reference books of tafsir: al-Durr al-Manthur and Nur al-Thaqalayn.
3. - It is not inaccurate to say that these three nights are interrelated in the sense that the first night is an introduction to the third, the second a preparation for it, and the third the Night itself. Thus, the manner is perfected on the night of the twenty-third of Ramadhan.
4. - Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, pp. 225-226.
5. - Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, pp. 227-234.
6. - Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, pp. 236.
www.imamreza.net
