The Meaning of “Laylah al-Qadr”: Sheikh ibn ‘Uthaymeen

The term Laylah al-Qadr has been translated into English in a number of different ways, leading to some potential confusion as to the correct and intended  meaning of the word “qadr” in this phrase. In part of his explanation of surah al-Qadr, sheikh Muhammad ibn Saalih al-‘Uthaymeen brought the following clarification of this issue:

وقوله تعالى: {في ليلة القدر} من العلماء من قال: القدر هو الشرف كما يقال (فلان ذو قدر عظيم، أو ذو قدر كبير) أي ذو شرف كبير، ومن العلماء من قال: المراد بالقدر التقدير، لأنه يقدر فيها ما يكون في السنة لقول الله تعالى: {إنا أنزلناه في ليلة مباركة إنا كنا منذرين. فيها يفرق كل أمر حكيم} [الدخان: 3، 4] . أي يفصل ويبين. ـ

Regarding Allah’s statement:

فِي لَيْلَةِ الْقَدْرِ

… during Laylah al-Qadr [97:1]

There are some scholars who say that al-qadr means “honor”, just as one might say, “So-and-so has tremendous qadr” or “has considerable qadr” – meaning: considerable honor. Continue reading

The Blessed Night is Laylah al-Qadr, not the Middle of Sha’baan

Allah opens surah al-Dukkhaan (44) by mentioning “a blessed night” during which He sent down the Qur’an. The majority of the salaf and prominent interpreters of the Qur’an have indicated that this blessed night is Laylah al-Qadr, while a minority have claimed that it is referring to the night of the middle of the month of Sha’baan. What follows are three detailed clarifications of why the first position is correct and the second opinion is not supported by the textual evidences.

○ Sheikh Muhammad al-Ameen al-Shinqitee wrote the following clarification at the beginning of his tafsir of surah al-Dhukhaan. al-Shinqitee’s tafsir was focused on the theme of explaining the Qur’an first and foremost by means of the Qur’an itself, and he follows this approach in this explanation as well:

قوله – تعالى – : إنا أنزلناه في ليلة مباركة . ـ

Allah’s statement:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ

Indeed, We sent it [the Qur’an] down during a blessed night [44:3]

أبهم – تعالى – هذه الليلة المباركة هنا ، ولكنه بين أنها هي ليلة القدر في قوله – تعالى – : إنا أنزلناه في ليلة القدر [ 97 \ 1 ] وبين كونها ( مباركة ) المذكورة هنا في قوله – تعالى – : ليلة القدر خير من ألف شهر [ 97 \ 3 ] إلى آخر السورة . ـ

Allah left this blessed night ambiguous here, however He made it clear that it refers to Laylah al-Qadr elsewhere in His statement:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

Indeed, We sent it down during Laylah al-Qadr [97:1]

And He clarified its aforementioned quality of “blessedness” in His statement: Continue reading

Which are More Virtuous, the First Ten of Dhu’l-Hijjah or the Last Ten of Ramadan?

A question was posed to Sheikh al-Islaam ibn Taymiyah: Which are more virtuous, the first ten of Dh’ul-Hijjah or the last ten of Ramadan? So he replied:

أيام عشر ذي الحجة أفضل من أيام العشر من رمضان، والليالي العشر الأواخر من رمضان أفضل من ليالي عشر ذي الحجة

The days of the first ten of Dhu’l-Hijjah are more virtuous than the days of the last ten of Ramadan while the nights of the last ten of Ramadan are more virtuous than the nights of the first ten of Dhu’l-Hijjah.

[Majmoo’ al-Fataawa 25/154]

Ibn Taymiyah’s student Ibn al-Qayyim commented and elaborated upon his teacher’s response in one of his own works by writing:

وإذا تأمل الفاضل اللبيب هذا الجواب وجده شافيا كافيا، فإنه ليس من أيام العمل فيها أحب إلى الله من أيام عشر ذي الحجة. وفيها يوم عرفة ويوم النحر ويوم التروية. وأما ليالي عشر رمضان فهي ليالي الأحياء التي كان رسول الله صلى الله عليه وسلم يحييها كلها، وفيها ليلة خير من ألف شهر. فمن أجاب بغير هذا التفصيل، لم يمكنه أن يدلي بحجة صحيحة

If one were to consider the honor and sensibleness of this answer, he would find it to be comprehensive and sufficient. Indeed, there are no days in which deeds are more beloved to Allah than the first ten days of Dhu’l-Hijjah – and they contain the Day of ‘Arafah, the Day of the Sacrifice, and the Day of Tarwiyah [the 9th, 10th, and 8th days, respectively]. Continue reading

Chapter on Fasting in the Qur’an – part 3: Imam al-Sa’di

In his book of thematic tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di divided his chapter on fasting into three parts, using the ayaat of fasting in surah al-Baqarah (2:183-187) as his structure. Click here to read the first section of that chapter, and here for the second section. What follows is the third and final section, discussing the last of these ayaat pertaining to fasting:

ـ {أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ} [البقرة: 187] إلى قوله: {كَذَلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ} [البقرة: 187] ـ

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّ‌فَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللَّـهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَالْآنَ بَاشِرُ‌وهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّـهُ لَكُمْ ۚ وَكُلُوا وَاشْرَ‌بُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ‌ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُ‌وهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّـهِ فَلَا تَقْرَ‌بُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّـهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are in isolation in the mosques. These are the limits of Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous. [2:187]

كان أول ما فرض الصيام منع المسلمون من الأكل والشرب في الليل إذا ناموا، فحصلت المشقة لكثير منهم، فخفف الله ذلك، وأباح في ليالي الصيام كلها الأكل والشرب والجماع، سواء نام أو لم ينم؛ لكونهم يختانون أنفسهم بترك بعض ما أمروا به لو بقي الأمر على ما كان أولا، فتاب الله عليكم بأن وسع لكم أمرا لولا توسعته لكان داعيا إلى الإثم والإقدام على المعاصي . ـ

In the first stage of the obligatory fasting, the Muslims were prohibited from eating and drinking at night after they had slept, which resulted in a great deal of difficulty for them. So Allah eased the situation for them and permitted eating, drinking and sexual intercourse for them during the entire nights of the fast, regardless of whether they had already slept or not. For they would have betrayed themselves by abandoning part of what they had been commanded to do if the situation had continued in that manner as it was in the first stage of fasting. So Allah turned to them in forgiveness by easing the situation for them. And had it not been for that easing of the situation, then they would have been tempted unto sin and emboldened unto disobedience. Continue reading