97 surah Al Qadr سورة القدر, inna anzalna, laylat al qadr

سورة القدر
Surah Al Qadr
The Abundant Portion (or) The Abundant Blessings
Classification Meccan
Other names Fate, The Majesty, Destiny
Position Juzʼ 30
Surah Al Qadr has No. of verses 5

surah al qadr
Surah Al Qadr Arabic English


This surah describes Laylat al Qadr, the “Night of the abundant portion of blessings” in Ramadan on which Muslims believe the Qur’an was first revealed. The “Spirit” mentioned in verse 4 is commonly interpreted as referring to the angel Jibreel (Gabriel). The “peace” referred to is called by Mujahid “security in which Shaytan (Iblis) cannot do any evil or any harm”, while Ibn Kathir quotes Ash-Sha’bi as saying that it refers to the angels greeting the people in the mosques throughout the night.

Laylat al Qadr occurs during an odd-numbered night within the last ten days of Ramadan, but its exact date is uncertain; due to the promises made in the sura and in various hadith. Muslims consider it a particularly good time for prayer, supplication, and repentance to God.

This event marks the descent of the first revelation of the Quran to Earth. The official Islamic teaching is that Muhammad received the revelations that formed the Quran piecemeal for the next twenty-three years of his life up until the time of his death.

Surah Al Qadr Transliteration:

1- Innaa anzalnaahu fee lailatil qadr
2- Wa maa adraaka ma lailatul qadr
3- Lailatul qadri khairum min alfee shahr
4- Tanaz zalul malaa-ikatu war roohu feeha bi izni-rab bihim min kulli amr
5- Salaamun hiya hattaa mat la’il fajr

surah qadr translation
Surah Al Qadr translation

Translation – Sahih International:

1- Verily! We have sent it (this Qur’an) down in the night of Al-Qadr (Decree)
2- And what will make you know what the night of Al-Qadr (Decree) is?
3- The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
4- Therein descend the angels and the Ruh [Jibrael (Gabriel)] by Allah’s Permission with all Decrees,
5- Peace! (All that night, there is Peace and Goodness from Allah to His believing slaves) until the appearance of dawn.

inna anzalna
Surah Al Qadr

Related Ahadith for Surah Al Qadr:

1- Supplication for forgiveness on Laylat Al-Qadr in Ramadan

Aisha reported: I said, “O Messenger of Allah, I see that you know which night is the Night of Decree (laylat al-qadr). What should I say during it?” The Messenger of Allah, peace and blessings be upon him, said, “Say: O Allah, you are pardoning and generous. You love to forgive, so forgive me.”

Source: Sunan al-Tirmidhī 3513

Grade: Sahih (authentic) according to At-Tirmidhi

2- The Night of Decree is peaceful and calm

Ibn Abbas reported: The Prophet, peace and blessings be upon him, said regarding the Night of Decree (laylat al-qadr), “It is a calm night, neither hot nor cold, and the sun arises on it red and feeble.”

Source: Ṣaḥīḥ Ibn Khuzaymah 2049

Grade: Sahih (authentic) according to Al-Albani

3- Knowledge of Laylat Al-Qadr was removed by insults

Ubaida ibn As-Samit reported: The Messenger of Allah, peace and blessings be upon him, came out to inform people about the Night of Decree (laylat al-qadr) in Ramadan, but two Muslim men were insulting each other.

The Prophet said, “Verily, I have come out to tell you about the Night of Decree, but two men were insulting each other. Thus, its knowledge was removed and perhaps it is better for you. Look for it during the seventh, ninth, or fifth night of the last ten nights.”

Source: Ṣaḥīḥ al-Bukhārī 49

Grade: Sahih (authentic) according to Al-Bukhari

4- See the Night of Decree in the last ten nights of Ramadan

Aisha reported: The Messenger of Allah, peace and blessings be upon him, would seek seclusion (al-i’tikāf) in the mosque during the last ten nights of Ramadan and he would say, “Seek the Night of Decree during the last ten nights of Ramadan.”

In another narration, the Prophet said, “Seek the Night of Decree in the odd nights among the last ten nights of Ramadan.”

Source: Ṣaḥīḥ al-Bukhārī 1916, Ṣaḥīḥ Muslim 1169

Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim

5- The Prophet forbids arguing about destiny

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, came to us while we were arguing about the issue of providence (al-qadr). Then, he became angry until his face was red, as if a pomegranate were bursting from his cheeks. The Prophet said, “With this I have commanded you? With this I was sent to you? Verily, the people before you were destroyed when they argued over this matter. I am determined for you not to argue over it.”

Source: Sunan al-Tirmidhī 2133

Grade: Hasan (fair) according to Al-Albani

6- Look for the Night of Decree in the last week of Ramadan

Ibn Umar reported: Some of the companions of the Prophet were shown the Night of Decree (laylat al-qadr) while sleeping in the last seven nights of Ramadan.

The Messenger of Allah, peace and blessings be upon him, said, “I see that your dreams agree regarding the last week, so whoever wants to seek the Night of Decree should seek it in the last week.”

Source: Ṣaḥīḥ al-Bukhārī 1911, Ṣaḥīḥ Muslim 1165

Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim

TAFSEER Surah Al Qadr:

The Surah has been so designated after the word Al-Qadr in the very first verse.

Period of Revelation

Whether it is a Makki or a Madani revelation is disputed. Abu Hayyan in Al-Bahr al-Muhti has made the claim that the majority of scholars regard it as a Madani Surah.

Ali bin Ahmad al-Wahidi in his commentary says that this is the first Surah to be sent down in Madinah. Contrary to this, Al Mawardi says that according to the majority of scholars it is a Makki revelation, and the same view has Imam Suyuti expressed in Al-Itqan.

Ibn Mardayah has cited Ibn Abbas, lbn Az Zubair and Hadrat Aishah as saying that this Surah was revealed at Makkah.

A study of the contents also shows that it should have been revealed at Makkah as we shall explain below.

Theme and Subject Matter

Its theme is to acquaint man with the value, worth and importance of the Quran. Its being placed just after Surah Al-Alaq in the arrangement of the Quran by itself explains that the Holy Book, the revelation of which began with the first five verses of Surah Al-Alaq. was sent down in a destiny making night.

It is a glorious Book and its revelation for mankind is full of blessings.

At the outset, Allah says: “We have sent it down.” That is, it is not a composition of Muhammad (upon whom be Allah’s peace and blessing) himself, but We Ourself have revealed it.

Then, it is said that “We sent it down in the Night of Destiny.”

Night of Destiny lies two meanings and both are implied here. First, that it is the night during which destinies are decided; or, in other words, it is not an ordinary night like the other nights, but a night in which destinies are made or marred.

The revelation of this Book in this night is not merely the revelation of a book but an event which will change the destiny of not only the Quraish, or of Arabia, but of, the entire world. The same thing has been said in Surah Ad-Dukhan for which please see Introduction to that Surah and E. N. 3 thereof.

The other meaning is that this is, a night of unique honor, dignity and glory; so much so that it is better than a thousand months. Thus, the disbelievers of Makkah have been warned, as if to say: ”

You on account of your ignorance regard this Book, which Muhammad (upon whom be Allah’s peace and blessings) has presented, as a calamity for yourselves and complain that a disaster has befallen you, whereas the night in which it was decreed to be sent down was such a blessed night that a task was accomplished in it for the well being of mankind, which had never been accomplished even during a thousand months of history.

This also has been said in verse 3 of Ad-Dukhan in another way, which we have explained in the introduction to that Surah.

In conclusion, it has been stated that in this night the angels and Gabriel descend with every decree (which in verse 4 of Surah Ad- Dukhan has been described as arm-hakim: wise decree) by the leave of their Lord, and it is all peace from evening till morning; that is, there is no interference of evil in it, for all decrees of Allah are intended to promote good and not evil.

So much so that even if a decision to destroy a nation is taken, it is taken for the sake of ultimate good, not evil.

We have sent down this (Qur’an) in the Night of Glory. And what do you know what the Night of Glory is? The Night of Glory is better than a thousand months.2

The angels and the Spirit3 descend in it with every decree, by the permission of their Lord.4 That Night is peace, until the rising of the dawn.5

The words in the original are anzalana hu: “We Ourself have sent it down”. But although there is no mention of the Qur’an before it, the Qur’an is implied, for “sending down” by itself points out that the Qur’an is meant.

And there are numerous instances of this in the Qur’an that if from the context, or the style, the antecedent of a pronoun is apparent, the pronoun is used even if the antecedent has not been mentioned anywhere before or after it. (For explanation, see E.N. 9 of An-Najm).

Here, it has been said: “We have sent down the Qur’an in the Night of Destiny”, and in AI-Baqarah: 185, “Ramadan is the month in which the Qur’an was sent down. ”

This shows that the night in which the Angel of God had brought down revelation for the first time to the Holy Prophet (upon whom be .Allah’s Peace) in the Cave of Hira, was a night of the month of Ramadan. This night has been described as Lailat-ul-qadr here and as Lailat-im-mubarakah in Surah Ad-Dukhan: 3 above.

There can be two meanings of sending down the Qur’an in this night: first, , that in this night the entire Qur’an was entrusted to the bearers .(angels) of Revelation, and then Gabriel (peace be on him) continued to reveal its verses and Surahs, from time to time, to the Holy Prophet (upon whom be peace) during 23 years as the occasion and conditions demanded.

This meaning has been given by Ibn `Abbas. (Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, Hakim, lbn Marduyah, Baihaqi). Second, that the revelation of the Qur’an began in this night.

This is Imam Sha`bi’s view, although from him too the other view also is related, which is the view of Ibn `Abbas as cited above (Ibn Jarir).

Anyhow, in both cases, the meaning is the same that the revelation of the Qur’an to the Holy Prophet (upon whom be pence) began in this very night, and this was the night in which the five opening verses of Surah Al-`Alaq were revealed.

The fact, however, is that Allah did not compose the verses and the Surahs of the Qur’an right at the time guidance was needed by the Holy Prophet for his message of Islam in respect of an occasion or affair, but even before the creation of the universe, in the very beginning, Allah had a full plan of the creation of mankind on the earth,

of raising the Prophets in it, of sending down the Books to the Prophets, of raising the Holy Prophet Muhammad (upon whom be Allah’s peace and blessings) at the end of the line of the Prophets and of sending down the Qur’an to him.

In the Night of Destiny only the execution of the final phase of the plan began. No wonder if at that very time the entire Qur’an was entrusted to the bearers of Revelation.

Some commentators have interpreted qadr to mean destiny ( taqdir) , . i. e it is the night in which Allah entrusts the decrees of destiny to the angels to be enforced. This is supported by verse 3 of Surah Ad-Dukhan: ”

This is a night in which every matter is decided wisely by Our command.” On the contrary, Imam Zuhri says that qadr means glory and honor, there by implying that it is a Night of Destiny. This meaning is supported by the words “Lallat-ul-qadr is better than a thousand months” of this Surah itself.

As for the question as to which night it was, it is disputed and there are as many as 40 different views on this subject. however, a great majority of scholars hold the opinion that one of the odd nights of the last ten nights of the month of Ramadan is Lailat-ul-qadr, and among these also most scholars think that it is the 27th night.

Below we give the authentic Ahadith which have been reported in this connection:

According to Hadrat Abu Hurairah, the Holy Prophet (upon whom be peace) said, in connection with Lailat-ul qadr, that it is the 27th night. (Abu Da’ud Tayalisi). According to another tradition from Hadrat Abu Hurairah, it is the last night of Ramadan. (Musnad Ahmad).

When Zirr bin Hubaish asked Hadrat Ubayy bin Ka`b about Lailat-ulqadr, he stated on oath, and did not make any exception, that it is the 27th night. (Ahmad, Muslim, Abu Da’ud, Tirmidhi, Nasa’i, Ibn Hibban).

When Hadrat Abu Zarr was asked about it, he said: “Hadrat `Umar, Hadrat Hudhaifah and many other Companions of the Holy Prophet (upon whom be peace) had no doubt that it is the 27th night.” (Ibn Abi Shaibah).

Hadrat `Ubadah bin as-Samit says that the Holy Prophet (upon whom be peace) said: `Lailat-al-qadr is one of the odd nights of the last ten nights of Ramadan: 21st, 23rd, 25th, 27th, 29th, or the last night.” (Musnad Ahmad).

Hadrat `Abdullah bin ‘Abbas says that the Holy Prophet (upon whom be peace) said: “Search for it among the last ten nights of Ramadan when there are still nine days in the month, or seven days, or five days.” (bukhari).

Most of the scholars have understood it to mean that by this the Holy Prophet meant the odd nights.

Hadrat Abu Bakr said: “When nine days remain in the month, or seven days, or five days, or three days, or the last night.” What he meant was that Lailat-ul-qadr should be sought among these dates. (Tirmidhi, Nasa’i).

According to Hadrat ‘A’ishah, the Holy Prophet (upon whom be peace) said: “Search for lailat-ul- qadr among the odd nights of the last ten nights of Ramadan. (Bukhari, Muslim, Ahmad, Tirmidhi).

Hadrat ‘A’ishah and Hadrat ‘Abdullah bin `Umar have also reported that the Holy Prophet (upon whom be peace) observed i`tikaf (seclusion in the Mosque) during the last ten nights of Ramadan every year during his lifetime.

On the basis of the traditions related in this regard on the authority of a great Companions like Hadrat Mu`awiyah, Hadrat lbn ‘Umar, Hadrat Ibn ‘Abbas and others, a large number of the earliest scholars regard the 27th of Ramadan as Lailat-ul-qadr.

Probably Allah and His Messenger have not specified any one night for the reason so that the people, in their zeal to benefit from the virtues of Lailat-ul-qadr, should spend more and more nights in worship and devotion and should not remain content with only one night. Here the question arises that when it is night at Makkah, it is daytime in a large part of the world; therefore, the people of those parts can never take advantage of Lailat-ul-qadr.

The answer is that the word night in Arabic is mostly used for the combination of the day and night. Therefore, the night preceding the day on any one of these dates of Ramadan can be Lailat ul-qadr for that part of the world.

The commentators in general have understood this to mean that the good acts performed in this Night are superior in value to the good acts of a thousand months in which Lailat-ul-qadr is not included.

There is no doubt that this is in itself correct and the Holy Prophet (upon whom be peace) has described great excellencies and virtues of the good acts and devotions of this Night.

According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abu Hurairah, the Holy Prophet said: The one who remained standing in worship in the state of belief and for the sake of rewards from Allah during Lailat-ul-qadr, would have all his previous sins forgiven.”

And in Musnad Ahmad, there is a tradition from Hadrat `Ubadah bin as-Samit, saying that the Holy Prophet said: Lailat-ut-qadr is. Among the last ten nights of Ramadan.

The one who stood up in worship in order to take advantage of their rewards, Allah wilt forgive all his former and latter sins.” But, the verse does not say: “To act righteously in Lailat-ul-qadr is better than acting righteously in a thousand months, ” but it says: lailat-ul-qadr is better than a thousand months.”

And “a thousand months” also does not imply 83 years and 4 months exactly, but a very long period of time as “a thousand” denoted among the Arabs. Therefore, the verse means that in this one night a task was accomplished for the welfare of mankind the like of which had not been accomplished even during an indefinitely long period of history.

“The Spirit”: Gabriel (peace be on him), who has been mentioned separately from the angels in view of his unique eminence, honor and merit.

That is, they do not descend of their own accord but by leave of their Lord, and “every decree” implies amr hakim (a wise decree) as described in Ad-Dukhan:

That is, the entire Night, from evening till morning, is peace, free from every evil and mischief.

By Abul A’la Maududi

References and Links for Surah Al Qadr

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