The Night of Ordainment
“Lo! We revealed it on the Night of Ordainment. What will show you what the Night of Ordainment is? The Night of Ordainment is better than a thousand months. The angels and the spirit descend in it by the leave of their Lord with every command. Peace until the rising of the dawn” (Surat al-Qadr).
The Prophet (May Allah bless Him and give Him peace) said, “Whoever prays on Laylat al-Qadr out of faith and sincerity shall have all past sins forgiven.”
The Tafsir of Surat al-Qadr
(Lo! We revealed it) –namely, the Qur’an—(on the Night of Ordainment) sending it down from the preserved tablet in its entirety on the Night of Ordainment. The Qur’an was then placed in the lowest heaven (Bayt al-Izza), and it was from there that Jibra’il revealed it to the Prophet (May Allah bless Him and give Him peace) in sections over a period of twenty three years. The Prophet (May Allah bless Him and give Him peace) was struck with amazement and wonder by these words. Thereafter, Allah Most High said (what will show you,) what will make you know, O Muhammad, (what the Night of Ordainment is?) This night is referred to as the Night of Ordainment because it is the night in which all matters and judgments are ordained. For in the Night of Ordainment, Allah Most High determines the affairs of His servants for that particular year. Al-Husayn bin al-Fadl was once asked, “Did Allah Most High not determine the affairs of the servants before creating the heavens and the earth?” to which al-Husayn bin al-Fadl replied, “yes indeed.” The person remarked, “So what is the meaning of the Night of Ordainment then?” “The sending forward of what has been determined to its appointed time and implementation of the ordained judgment,”al-Fadl answered. According to Al-Azhari, the meaning of al-qadr is exaltedness and honor—a meaning which is illustrated in the statement “so-and-so has honor and high-rank (al-qadr) with the king” and qadartu fulan which means “I exalted, or honored, so-and-so.” This meaning is also found in the verse: “They measured not Allah with His true measure (6:91)”, i.e. the Jews did not extent to Allah Most High the exaltation that befits His magnificence. Another view is that this night is termed Laylat al-Qadr because acts of worship performed in this night have a high-rank with Allah as they are accepted.
(The Night of Ordainment is better than a thousand months) meaning: righteous and pious works performed during the Night of Ordainment are better than one-thousand months of works without it. Ata has related from Abd Allah ibn ‘Abbas that once it was related to the Prophet (May Allah bless Him and give Him peace) the story of a man from Bani Isra’il who carried his weapon in battle for one-thousand months. This story amazed the Prophet (May Allah bless Him and give Him peace), and He wished that the members of his community could partake in this remarkable feat, so He beseeched His Lord Most High: ‘O’ Lord, have you made my community the community with the shortest life-span, and a community with fewest deeds?’ Allah Most High answered by gifting him the Night of Ordainment. Allah Most High revealed to him: The Night of Ordainment is better than a thousand months—namely, the Night of Ordainment is better than the one thousand month period in which the man from Bani Isra’il carried his weapon in the path of Allah; a gift to you O’ Muhammad, and to the members of your community until the Last Day.
(The angels and the spirit) spirit referring to Jibra’il (descend in it by the leave of their Lord with every command.) Every command: meaning all of the good and blessings that Allah has decreed for that year until next. (Peace until the rising of the dawn.) Peace, according to ‘Ata, means peace upon the friends of Allah and the people of obedience. al-Sha’bi, however, maintains that peace refers to the salutations and greeting from the angels on the Night of Ordainment that are conveyed to those worshipping in the masajid from sunset until sunrise. al-Kalbi states that the angels descend during the Night of Ordainment, and every time they meet a believer they convey to that believer Allah’s greetings, and they continue to do so until sunrise. It is also said that the Night of Ordainment contains no evil, only peace and good. Al-Dhahhak holds that peace in this verse means that in this night, Allah Most High decrees only protection and well-being, while Mujahid states that peace means safety—i.e. safety from the devil (Ma’alim al-Tanzil pg. 485-492).
The Night of Ordainment in the Sunnah
Imam al-Nawawi mentions the following seven ahadith:
I. Abu Hurayrah relates that the Prophet (May Allah bless Him and give Him peace) said, “Whoever prays on Laylat al-Qadr out of faith and sincerity shall have all past sins forgiven.” (Bukhari and Muslim)
II. ‘Abd Allah ibn ‘Umar relates that some of the companions saw the Night of Ordainment in their dreams during the final seven nights of Ramadhan. Upon hearing this, the Prophet (May Allah bless Him and give Him peace) said, “I see that your dreams all agree upon the last seven nights, so whoever seeks Laylat al-Qadr should seek it during the final seven nights.” (Bukhari and Muslim)
III. ‘Aisha relates that the Prophet (May Allah bless Him and give Him peace) used to seclude himself during the last ten days of Ramadhan. He would say, “Search for Laylat al-Qadr during the last ten days of Ramadhan.” (Bukhari and Muslim
IV. ‘Aisha relates that the Prophet (May Allah bless Him and give Him peace) said, “Seek Laylat al-Qadr in the odd nights during the last ten days of Ramadhan.” (Bukhari)
V. ‘Aisha relates that when the last ten days of Ramadhan began, the Prophet (May Allah bless Him and give Him peace) would give life to the night, wake his family, and would become even more diligent in worship. (Bukhari and Muslim)
VI. She also relates that the Prophet (May Allah bless Him and give Him peace) would strive hard during the month of Ramadhan more so than other times of year, and He would strive harder during the last ten days than He would during the beginning or middle of Ramadhan. (Muslim)
VII. The Mother of the Faithful said to the Prophet (May Allah bless Him and give Him peace), “If I recognize the Night of Ordainment, what should I say during it?” The Prophet said, ‘Say: O’ Allah, You are the pardoner, and you love those who pardon, so pardon me.’” (Tirmidhi)
(Riyadh al-Salihin pg. 327-328)
The Fiqh of the Night of Ordainment
Scholars have differed over the Night of Ordainment, in fact, a group of scholars even held that the Night of Ordainment has been lifted altogether, but, as al-Hafiz Ibn Rajab notes, hadith evidence, particularly the hadith related by Abu Dharr, completely disproves such view. (Lata’if al-Ma’arif pg. 357). In al-Majmu’, Imam al-Nawawi relates from Qadi Iyad that this position is considered irregular; Imam al-Nawawi continues, “the scholars, both early and late, whose opinions are taken into consideration, concur that the Night of Ordainment exists and that it will continue to exist until the Last Day—a position supported by several rigorously sound, well-known reports.” (6:458).
When is it?
Imam Abu Ishaq al-Shirazi states:
It is recommended to seek out the Night of Ordainment, based on the hadith:” Whoever prays on Laylat al-Qadr out of faith and sincerity shall have all past sins forgiven,” and it should be sought in the odd nights during the final ten days due to the hadith related by Abu Sa’id al-Khudri: “Search for Laylat al-Qadr during the odds nights of the last ten days.” Imam al-Shafi’i stated that the Night of Ordainment is most likely the twenty-first or twenty-third night of Ramadan…though al-Shafi’i said: “I do not like that a person should neglect seeking it out during other nights of Ramadan.”
In the commentary, al-Nawawi affirms that the official position of the school states that the Night of Ordainment is confined to the last ten nights of Ramadan. Though the night is unknown to us, in reality, it occurs during a specific night, and it will continue to occur on that night until the Last Day. Though it is highly possible for it to occur during any night of the last ten days, it is most likely to occur during the odds nights: the night of the twenty-first, according to one view held by al-Shafi’i, though elsewhere al-Shafi’i is reported to have said that the Night of Ordainment is most likely to occur during the twenty-third night. Following these two nights in likelihood is the twenty-seventh night. Imam al-Muzani and Imam Abu Bakr ibn Khuzayma reconciled between the various conflicting ahadith to conclude that the Night of Ordainment, though confined to the last ten nights, moves from one night to the next in any given year. (In other words, it does not remain fixed year to year as al-Shafi’i mentioned.) Imam al-Nawawi states that this is the preferred view due to numerous inconsistent reports. However, some of the Shafi’is, including al-Mahamali, the author of al-Tanbih, and others, preferred the opinion that the Night of Ordainment should be sought throughout the entire month of Ramadhan, in fact, al-Ghazali in al-Wajiz and al-Mahamali in al-Tajrid report a view that this is the standard view of the madhab (ibid 6:446-450).
The View of Other Schools
Regarding the divergent opinions over the exact location of the Night of Ordainment, Ibn Rajab mentions the following in Lata’if al-Ma’arif:
o Once every seven years: this view is attributed to Muhammad ibn al-Hanafiyyah through a weak chain of transmission.
o It may occur anytime of the year: this view was held by Ibn Mas’ud and a group of Kufan scholars—among them, Imam Abu Hanifah.
o During Ramadhan each year: this is the position of the great majority of scholars.
Those who prefer the view that Laylat al-Qadr is confined to Ramadhan differ over the exact night during Ramadhan in which it is most likely takes place. The following opinions have been related:
o Any time during Ramadhan: this view has been narrated by some scholars.
o The first night of Ramadhan: some of the early predecessors related this view.
o During the second half of the month: this opinion was held by Imam Abu Yusuf and Imam Muhammad.
o The Night of Badr—either the seventeenth or nineteenth night.
The majority of scholars, however, maintain that the Night of Ordainment is restricted to the final ten days of Ramadhan. On this view, the following opinions have been related:
o One should seek it throughout the last ten nights, including both the even and odd nights: this is the view of al-Hasan, Imam Malik, and some of the Hanbalis.
o Some nights during the last ten days are more likely than others, specifically, the odd nights.
Scholars who inclined toward the above-mentioned view then differed over which odd night during the final ten days has the highest probability for witnessing the Night of Ordainment:
o The twenty-first night: this is the well-known view of Imam al-Shafi’i, though he also preferred the view that it is the twenty-third night. It has also been narrated from ‘Ali and Ibn Mas’ud that the Night of Ordainment should be sought during the twenty-first and twenty-third night.
o The twenty-third night: apart from being a view held by al-Shafi’i, this view was also held by the people of Makkah and Madinah, Ibn ‘Abbas, ‘Aisha, and Makhul.
Other well-known views include:
o The twenty-fourth night: this is the view of Anas bin Malik, al-Hasan, and the people of Basra. It is related that Humayd, Ayyub, and Thabit would take a precaution and seek it in both the twenty-third and twenty fourth night.
o The twenty-seventh night: Sufyan al-Thawri relates this view from the people of Kufa. Ubayy bin Ka’b, Zirr bin Hubaysh, and ‘Abdah bin Ubayy Lubaba favored this opinion. Zirr bin Hubaysh was once asked about the Night of Ordainment, he replied, “Umar, Hudhayfa, and a group of the companions did not doubt that it likely occurs during the twenty-seventh night.” Imams Ahmad and Ishaq also preferred this view.
o It moves throughout the last ten nights: this being the view of Abu Qallaba and a group of scholars. Abu Qallaba also opined that it only moves throughout the odd nights of last ten days.
(Lata’if al-Ma’arif pg. 357-360)
In conclusion, many of the aforementioned views are well-known and based upon sound-evidence, and despite what al-Mawardi states in al-Hawi al-Kabir, no agreement among the scholars is found to confirm that the Night of Ordainment is confined to the last ten nights alone (al-Majmu’ 6:461).
Fa'idah: Miscellaneous Issues Related to Laylat al-Qadr
In al-Majmu’ Sharh al-Muhadhab, al-Nawawi lists the following points of benefit:
a) The Night of Ordainment is the best night of the entire year because of the verse: “The Night of Ordainment is better than a thousand months.” Meaning that the Night of Ordainment is better than a thousand months without it.
b) The Night of Ordainment is specific to this community and it was not gifted to any of the earlier nations.
c) The Night of Ordainment will continue to occur until the Last Day.
d) It is recommended to increase one’s devotions by offering additional prayers, supplications, and other acts of worship due to the hadith of the Prophet (May Allah bless Him and give Him peace): “Whoever prays on Laylat al-Qadr out of faith and sincerity shall have all past sins forgiven.” And it is recommended to recite the supplication that the Prophet taught ‘Aisha: “O’ Allah, You are the pardoner, and you love those who pardon, so pardon me.” One should continue giving life to the night with devotions until dawn because of Allah’s saying “peace until the rising of the dawn.” Our Shafi’i companions interpret this to mean peace from sunset until dawn. Imam al-Ruwyani mentions in al-Bahr al-Madhab that according to al-Shafi’i’s qadim view, if one observes the nightfall and dawn prayers in congregation during the Night of Ordainment, one has attained a lofty portion thereof. Al-Ruwyani transmits another view in al-Bahr from the qadim that states that one should strive in worship during the day of Laylat al-Qadr just as one strives during the night. This is the qadim view, and it is unclear whether al-Shafi’i issued a verdict later that contradicts this earlier position. But as a general principle, whenever an opinion is mentioned in the qadim, and one cannot find a verdict in the jadid to dispute the earlier view, such opinion is treated as an official view of the school and Allah knows best (6:447-451).
Tanbih: The Signs of Laylat al-Qadr
The Night of Ordainment is described as being a calm, serene night that is neither hot nor cold, and it can be identified as the Night of Ordainment when the sun rises. For on Laylat al-Qadr, the sun rises white in color without much glow. Imam al-Nawawi poses the following question: Since one will not be able to identify the Night of Ordainment until after the time for Laylat al-Qadr has expired, what is the point of knowing the characteristics of the Night of Ordainment? This question can be answered in two ways. First, it is recommended to be diligent in acts of worship during the day of Laylat al-Qadr just as one is diligent during the night, and second, according to the well-known view of the school, the Night of Ordainment does not move through the year. This allows one after having identified the Night of Ordainment to record that day and use is as a point of reference for subsequent years (ibid).
Recommended Acts during the Last Ten Days
i. Waking one’s family for prayer during the last ten nights. Abu Dharr relates that on and twenty-seventh night of Ramadhan, the Prophet (May Allah bless Him and give Him peace) used to wake up his family members for prayer. This is an indication then, Ibn Rajab states, that waking one’s family members during the odd nights in which Laytal al-Qadr is most likely to occur is emphatically recommended. Sufyan al-Thawri once remarked “I greatly enjoy performing the night vigil prayer and striving therein when the final ten days of Ramadhan begin, and I wake up my wife and son to pray provided they are able to do so. It is rigorously authenticated that the Prophet (May Allah bless Him and give Him peace) used to knock on the door of Fatimah and ‘Ali and say, “are you not waking for prayer?” The Prophet (May Allah bless Him and give Him peace) Himself used to wake up ‘Aisha after He completed his night vigil. And it has been mentioned that it is recommended for the husband or wife to wake the other for prayer by lightly sprinkling water over the other’s face.
ii. To refrain from intercourse. This is one interpretation of the Prophet (May Allah bless Him and give Him peace) tightening His belt during the final ten days. This is the sound-view which many of the salaf supported. Another possible interpretation of “tightening one’s belt” is that it implies becoming more diligent in one’s observances, striving harder in acts of obedience.
iii. Delaying dinner until just before dawn. ‘Aisha and Anas both related that the Prophet (May Allah bless Him and give Him peace) used to delay his dinner until just before dawn during the last ten nights of Ramadhan. The hadith related from ‘Aisha states that during Ramadhan, the Prophet (May Allah bless Him and give Him peace) would stand in worship and sleep as normal, but when the final ten days of Ramadhan entered, the Prophet (May Allah bless Him and give Him peace) would tighten his belt, refrain from intercourse, bath between sunset and nightfall, and delay dinner until just before dawn. Ibn Rajab mentions that the chain of transmission is of mediocre status.
iv. Bathing between the sunset and nightfall prayer. The basis for this is found in the foregoing hadith related by ‘Aisha. Ibn Jarir mentioned that they used to love and encourage taking a bath during the last ten nights. It is related that Ibrahim al-Nakha’i used take a ritual bath every night during the last ten days. Some of the early Muslims used to bathe and apply scent during any night in which Laylat al-Qadr seemed most likely to appear. For example, Zirr bin Hubaysh would bathe on the twenty-seventh night. And it has been related that on the twenty-fourth night, Anas bin Malik would bathe, apply scented oil, and wear his finest waist-wrap and mantle, and after dawn, he’d removed these garments and store them away until the following year.
v. Performing i’tikaf. ‘Aisha relates that the Prophet (May Allah bless Him and give Him peace) used to perform i’tikaf during the final ten days and he continued to do so until He returned to Allah Most High. Similarly, Abu Hurayrah mentioned that “the Prophet (May Allah bless Him and give Him peace) would perform i’tikaf for ten days each Ramadhan, and the year in which He returned to Allah Most High, He made i’tikaf for twenty days.” The main reason why the Prophet (May Allah bless Him and give Him peace) would perform i’tikaf during these ten days was so that He could devote himself entirely to worship and supplication—seeking the Night of Ordainment therein.
(Lata’if al-Ma’arif pg. 341-348)
Khatima: Spiritual Retreat
I’tikaf refers to a spiritual retreat in which a person remains in a masjid for a specific period of time with the intention of seclusion. Lexically, i’tikaf means to stay or remain in a place.
The integrals of spiritual retreat are four:
1) The person performing spiritual retreat (mu’takif).
2) The place of spiritual retreat (mu’takaf fihi).
3) The act of remaining.
4) The intention.
Spiritual retreat is invalidated by seven things:
1) Insanity
2) Unconsciousness
3) Intoxication
4) Menstruation
5) Apostasy
6) Major ritual impurity that nullifies the fast
7) Leaving the masjid without a valid excuse.
(al-Yaqut al-Nafis fi Madhab ibn Idris pg. 70)
Wa al-Hamduli Llah Rabbi-l Alamin
Mahmud Adams
East Java, Indonesia
Jumu’ah, 24 Ramadhan 1434
8/2/2013
Works Cited
Tayyibah, 1412 A.H. Print.
Al-Nawawi, Abu Zakariyya Muhyi al-Din bin Sharaf. Al-Majmu’ Sharh al-Muhadhab. Idarat al-
Tiba’at al-Muniriyyah, n.d. Print.
---. Riyadh al-Salihin. Dar al-Rayyan. Print.
Al-Shatiri, Ahmad bin ‘Umar. Al-Yaqut al-Nafis fi Madhab ibn Idris. Beirut: Mu’assas al-
Risalah, 2003. Print.
Ibn Rajab, Zayn al-Din Abi al-Faraj ‘Abd Rahman bin Ahmad. Lata’if al-Ma’arif fi-ma li-
Mawasim al-Aam min al-Wadha’if. Damascus: Dar Ibn Kathir, 1999. Print.
No comments:
Post a Comment