This
is an extract from the book "Al Jaami'u li Ahkaam is Siyaam" (A
complete guide to the rules of fasting) by Sheikh Abu Iyaas Mahmood bin
Abdul-Lateef bin Mahmood ('Uwaydhah). Please note this is a draft
translation from Arabic. For exact meanings please refer to the original Arabic book.
Ibn Hajar said the following in Al-Fath-ul-Baari: [The
Ulamaa have differed greatly in respect to Laylat-ul-Qadr and as a result we
have from the Madhaahib more than forty statements similar to what occurred in
respect to the time of Jum’ah and both share in being hard to attain and
requires seriousness in obtaining them]. He mentions forty-six views and I will
now mentioned those which have stood out and most well known and I invite
whosoever wishes to take a look at all of them to find this in the famous book
Al-Fath-ul-Baari (of Ibn Hajar Al-Asqilaani).
The fourth view: That it is possible in the entire year
and this opinion is famous amongst the Hanafiyyah...
The fifth view: It is specific to Ramadhaan and
can occur in any of its nights. This is the opinion of Ibn Umar (ra) which has
been narrated by Ibn Abi Shaibah with a Saheeh chain... and also in Ash-Sharh
Al-Hidaayah Al-Jazm Bihi from Abu Haneefah. Ibn ul-Mundhir, Al-Mahaamali and
some of the Shaafi’een also viewed this and As-Sabaki outweighed this opinion
to be true in his Sharh Al-Minhaaj and Ibn ul-Haajib told it in a narration.
As-Surooji said in Sharh Al-Hidaayah: Abu Haneefah said that it passes through
the whole of Ramadhaan and his two companions (students Abu Yousuf, Shaibaani)
that it is in a specific night which is obscure and An-Nasafi said similar to
this.
The tenth view: That it is the twenty-seventh
night of Ramadhaan. Ibn Abi Shaibah and At-Tabaraani recorded a Hadeeth from
Zaid Bin Arqam who said: . Abu Daawood also extracted this from Ibn
Mas’ood (ra).
The eleventh view: It is unclear falling in the
middle ten days of Ramadhaan as told by An-Nawawi and attributed by
At-Tabaraani to ‘Uthmaan Bin Abi Al-‘Aas and Al-Hasan Al-Basri. It was also the
view of some of the followers of Ash-Shaafi’.
The thirteenth view: It (Laylat-ul-Qadr) falls on
the nineteenth which Abd-ur-Razzaaq attributed to ‘Ali and At-Tabaraani
attributed this view to Yazeed Bin Thaabit and Ibn Mas’ood and it reached
At-Tahaawi from Ibn Mas’ood.
The fourteenth view: That it is the first night
from the last ten, Ash-Shaafi’ inclined towards this view and a group of his
followers bound themselves to it however As-Sabaki said: It is not decisive for
them.
The fifteenth view: Similar to the previous view
except that if the month is complete and then it would fall on the twentieth
night and if it was short by a day then it would be the twenty-first night. It
is like this for the whole month and this is the view of Ibn Hazm...
The seventeenth view: That it is the twenty-third
night. Muslim narrated from ‘Abdullah Ibn Unais in a Marfoo’ hadeeth:
The eighteenth view: That it’s the twenty-fourth
night... [Ibn Hajar indicated a Hadeeth attributed to Ibn ‘Abbaas in this
section and mentioned the Hadeeth of Abi Sa’eed and that has been narrated from
Ibn Mas’ood, Ash-Sha’bi, Hasan and Qataadah. Ibn Hajar mentions a narration of
Ahmad from Bilaal (ra): They sought Laylat-ul-Qadr on the twenty-fourth night].
The twenty-first view: That it is the
twenty-seventh night and this is the view of the Madhhab of Ahmad and reported
from Abu Haneefah and Ubay Bin Ka’abwho bound himself to it as extracted by
Muslim. Muslim also narrated on the authority of Abu Haazim from Abu Hurairah
(ra) who said: . Abu-l-Hasan Al-Farasi said: Which night is
the twenty-seventh, because the moon rises in it with this description.
At-Tabaraani narrated from Ibn Mas’ood (ra): "The Messenger of Allah (saw)
was asked about Laylat-ul-Qadr so he said: Whish of you remembers the night of
As-Sahbaawaat? I said: I do, it was the twenty-seventh night". Ibn Abi
Shaibah narrated this from ‘Umar, Hudhaifaha and a group of the Sahaabah (rah).
In the chapter related to Ibn ‘Umar (ra) Muslim recorded: A man saw
Laylat-ul-Qadr on the twenty-seventh night. And Ahmad has a Hadeeth which is
Marfoo’ which states: The night of power is the twenty-seventh night. Ibn
ul-Mundhir said: Whoever was seeking it then he should seek it on the
twenty-seventh night. Similar to this came from Jaabir Bin Sumarah recorded by
At-Tabaraani in Al-Awsat. Also from Mu’aawiyah recorded by Abu Daawood as well
as the author of Al-Hilyah from the Shaafi’iyyah saying that this was the
opinion of the majority of Ulamaa.
The twenty-fifth view: It is in the odd nights of
the last ten, this is based on the hadeeth of ‘Aa’isha (ra) and other than her
in this section and this is the most likely (or strongest) of opinions and Abu
Thawr, Al-Muzzani, Ibn Khuzaomah and many of the Ulamaa from the Madhaahib.
The twenty-seventh view: It includes all of the
last ten days. This is the view of Abu Qulaabah and has been stated by Maalik,
Ath-Thawri, Ahmad and Ishaq. Al-Mawardi claimed that this view had been agreed
upon as is he took this from the Hadeeth of Ibn Abbaas that the Sahaabah agreed
that it fell in the last ten nights and then disagreed in specifying which day
from amongst the ten... [Ibn Hajar mentioned other Ahaadeeth which support this
view].
The twenty-eighth view: Imaam Ash-Shaafi’ said:
(Arjaahu)I have found the strongest the twenty-first night.
After Ibn Hajar mentioned all of these views (forty-six
in total) he remarked: [...And the most likely/correct of all of them (the
opinions) is that it falls in the odd (nights) of the last ten. This view is
what has been understood by the ahaadeeth in this subject area (Baab), and the
most correct is the odd nights of the last ten, and from these the twenty-first
for Imaam Ash-Shaafi’ and the twenty-seventh for the majority (of Ulamaa), and
I have already presented the evidences for these views...].
The truth is that this is a tricky issue, due to the
contradicting and clashing of texts related to it. Every group has taken a text
or texts and extracted from them an opinion and was not able to reconcile
between all of the evidences or explain the error in any other deductions or
opinions.
What I want to lay down here is that most of the
differences which occur between the Madhaahib and Ulamaa are a result of weak
Ahaadeeth in the main part and due to the holding on to one specific text or
two and neglecting those that remain. Had the fuqahaa abandoned the weak
Ahaadeeth and looked at the texts which are valid and suitable for Istidlaal
(seeking an opinion from an evidence) with an impartial and equal view as well
as not sticking to just one or two texts to extract the ruling then the
differences between them would have gone away and been reduced to a level close
to zero.
Said in another way: Most of the differences/disputes
between the Fuqahaa and A’immah (Imaams) either occurred as a result of using
weak Ahaadeeth (and these are often very contradictory to one another) or due
to not extending sufficient effort to reconcile the Ahaadeeth As-Saheehah and
limiting themselves to one or two evidence which a Faqeeh thought sufficient to
extract a Hukm from. He saw that a number of other Saheeh texts could be set
aside.
In this book just as in the previous book (Al-Jaami’
LiAhkaam-is-Salaah) I deliberately abandoned all weak Ahaadeeth meaning those
which had been agreed upon by the Muhaddithoon to be Da’eef. As for those in
which they disputed then I would accept them or reject them based on the
agreement or disagreement with the meanings contained in the Ahaadeeth which
are valid evidences. I also bound myself to accepting the Saheeh and Hasan
Ahaadeeth and placing them together for use and if I found a clear
contradiction between them then I bound myself to exerting the utmost effort to
work with all the evidences (without rejecting any) with the use of Ta’weel
(interpretation) if necessary as this is better than neglecting or abandoning
any of them. Now I will return to our subject and will discuss the
specification of Laylat-ul-Qadr and the differences which occurred between the
Fuqahaa and A’immah in it:
Firstly: Many opinions from the Fuqahaa are based on
evidences that do not have a Sanad (supporting chain). They have been relied on
despite the Saheeh evidences that deal with this issue being in abundant
supply. From amongst these is the fourth opinion mentioned above: that it is
possible to fall in the entire year although they do not have a single Shariah
evidence which supports this view. Rather they used a statement of Ibn Mas’ood
which says: . Narrated by Muslim from Zir Bin Hubaish. They relied on
this and left tens of Saheeh and Hasan Prophetic Ahaadeeth. I do not think that
they were ignorant of the fact that the statements of the Sahaabah are not
Sharee’ah evidences and are only Ijtihadaat of the Sahaabah unless they all
agree upon one ruling in which case it becomes an Ijmaa’ Sahaabah which is a
Sharee’ah evidence.
Another of these type of opinions is the tenth view where
those who have upheld it have used as evidence what was reported by Ibn Abi
Shaibah and At-Tabaraani from the statement of Zaid Bin Arqam whilst neglecting
and putting aside the Saheeh and Hasan Ahaadeeth. May Allah forgive them and in
addition to this Hadeeth of Zaid Bin Arqam being from a narration of Al-Hoot
Al-Khizaa’i of whom Al-Bukhaari said: His Hadeeth are rejected and Al-Hoot is
Da’eef amongst the Muhadditheen.
The eleventh opinion is also of this type and relies upon
the statement of Abi Al-’Aas and Hasan Al-Basri as if their statements are
legal evidences. They did not just follow the statements of the Sahaabah and
Taabi’oon which do not count as Sharee’ah texts, which is weakness in itself,
but rather and may Allah forgive and pardon them went against the correctly
paved method – the method of the Sahree’ah texts – and they trod a hard, rugged
and difficult path. Had I mentioned all forty-six opinions you would have found
astonishment in them and how they were deduced.
Secondly: Another of the issues which caused differences
among the Fuqahaa was carelessness sometimes of not putting the Khaass
(specific) in front of the ‘Aam (general) and the Muqayyid (restricted) in
front of the Mutlaq (unrestricted). Sometimes you will find them sticking to a
general text despite the existence of a text that is Khaass and specifies it.
For example the fifth view: It specifies that all nights of Ramadhaan are
possible for Laylat-ul-Qadr to occur relying on the statement of Ibn ‘Umar
which was reported by Ibn Abi Shaibah which is a general statement. This is
even if we suppose that the statement of Ibn ‘Umar is a Sharee’ah evidence
which it is not and this view ignores the many texts that restrict
Laylat-ul-Qadr to the last ten nights of Ramadhaan.
The twenty-seventh opinion is similar where is states
that it occurs in the last ten nights all of them. Notice here the wording ‘all
of them’. They have relied here on the statement of Ibn ‘Abbaas that the
Sahaabah had agreed that it was in the last ten nights. This statement is also
‘Aam (general) although the texts had restricted it to the odd nights of the
last ten and therefore there is no meaning to the wording ‘all of them’ in
light of this.
Thirdly: Another issue that caused many differences
amongst the Fuqahaa was the manner in which they interpreted the wording of the
texts and sometimes by giving meanings that are not present despite the
presence of many texts which contained clear meanings (in the Mantooq) which
required no further interpretation or need for it. This is similar to the
twenty-first view: That it is the twenty-seventh night only relying on what was
reported by Muslim (2779) from Abu Hurairah (ra): i.e. like half a bowl. They then went to the explanation of Abu
Al-Hasan Al-Faarisy for this text so he said: It means the twenty-seventh night
because the moon came out with this description. It is as if none except him
knew this description?! And I do not know what they say in relation to the
Hadeeth recorded by Al-Imaam Ahmad (23517) from Abu Ishaq that he heard Abu
Hudhaifah talking about a man from amongst the companions of the Prophet (saw)
who heard from the Prophet (saw): (I looked at the moon in the morning of
Laylat-ul-Qadr and I saw it as if it was a split bowl. Abu Ishaq said: The moon
was like this on morning of the twenty-third night). So in light of the above
two explanations which one should we take the Tafseer of Abu Al-Hasan
Al-Faarisy or that of Abu Ishaq?
Fourthly: May the reader pardon me if I have taken a long
time in this issue, but this issue in which there has occurred a wide
difference amongst the Fuqahaa deserves time given to it, indeed it deserves a
whole book to be written concerning it. This is for the one who finds interest
and importance diminishing the differences between the Madhaahib and Fuqahaa.
So I continue and say the following:
From amongst the reasons for why the Madhaahib and Ulamaa
had vast differences in addition to what has preceded is due to the combining
of statements which appear to them to be contradictory on what level in terms
of deduction without outweighing between them. An example of this is the
twenty-seventh opinion: That the night of power moves within the last ten
nights, so it comes one year on the twenty-third, another on the twenty-fifth
and comes on a third year on the twenty-seventh. They have established this by
combining all the texts on one level without outweighing them. They say that
the Night of Power moves despite the texts absolutely not mentioning that it
moves or transfers but rather mentioned that each one of these nights is
Laylat-ul-Qadr in itself.
Fifthly: The outweighing of one evidence over the other,
which are equal in correctness (Saheeh) without explaining the reasons for this
outweighing. This opened a wide area for differences to occur between them in
the case where outweighing was not stipulated or conditions placed for
explaining the reasons. Every Faqeeh was able to go towards a text from amongst
the texts and outweighed it over the others and relied on it alone for
deduction. This opened a wide door for taking all of the texts despite their
great number and contradictions between them so the opinions of the Fuqahaa
became many and contradictory to an equal number as there were opinions. An
example of this is the thirteenth opinion that stated that it was the
nineteenth which was outweighed by those who proposed it without any
explanation of the reasons for this. The fourteenth opinion and eighteenth are
also examples of this, the outweighing in these has occurred without explaining
the reasons so that others are not prevented from refuting them and coming up
with their own outweighed conclusions and opinions.
So that we can arrive at the truth and correct view in
this issue then it is necessary to examine the evidences that are related to it
although there are many and contradictory:
A – Collection of Abu Sa’eed Al-Khudri:
1)
Abu Sa’eed Al-Khudri (ra) said:
"Once we were in I’tikaf
with Allah's Apostle in the middle ten days of (Ramadhaan) and we came out of
it in the morning of the twentieth, and Allah's Messenger - delivered a sermon
on the 20th (of Ramadan) and said, 'I was informed (of the date) of the Night
of Qadr but had forgotten it. So, look for it in the odd nights of the last ten
nights of the month of Ramadhaan. I saw myself prostrating in mud and water on
that night (as a sign of the Night of Qadr). So, whoever had been in I’tikaf
with Allah's Apostle should return for it.' The people returned to the mosque
(for I’tikaf). There was no trace of clouds in the sky. But all of a sudden a
cloud came and it rained. Then the prayer was established (they stood for the
prayer) and Allah's Apostle prostrated in mud and water and I saw mud over the
forehead and the nose of the Prophet".
Narrated by Al-Bukhaari
(2016), (2018), (2036), (2040) and Muslim (2769), (2772).
2)
Abu Sa’eed Al-Khudri (ra) said:
"The Messenger of Allah
(saw) used to practice I’tikaf in the middle ten days of Ramadan and once he
stayed in I’tikaf till the night of the twenty-first and it was the night in
the morning of which he used to come out of his I’tikaf. The Prophet said,
"Whoever was in I’tikaf with me should stay in I’tikaf for the last ten
days, for I was informed (of the date) of the Night (of Qadr) but I have been
caused to forget it. (In the dream) I saw myself prostrating in mud and water
in the morning of that night. So, look for it in the last ten nights and in the
odd ones of them." It rained that night and the roof of the mosque
dribbled as it was made of leaf stalks of date-palms. I saw with my own eyes
the mark of mud and water on the forehead of the Prophet (i.e. in the morning
of the twenty-first)".
Narrated by Al-Bukhaari
(2027), Muslim, Maalik, Abu Daawud and Al-Bayhaqi.
3)
Abu Sa’eed Al-Khudri (ra) said:
"The Messenger of Allah
(saw) observed i'tikaf in the middle ten days of Ramadan to seek Lailat-ul-Qadr
before it was made manifest to him. When (these nights) were over, he commanded
to strike the tent. Then it was made manifest to him that (Lailat-ul-Qadr) was
in the last ten nights (of Ramadhaan), and commanded to pitch the tent (again).
He then came to the people and said: O people, Lailat-ul-Qadr was made manifest
to me and I came out to inform you about it that two persons came quarrelling
with each other and there was a devil along with them and I forgot it. So seek
it in the last ten nights of Ramadan. Seek it on the ninth, on the seventh and
on the fifth...".
Narrated by Muslim (2774). Abu
Sa’eed explained that the ninth was the twenty-first night, the seventh was the
twenty-third night and the fifth referred to the twenty-fifth night.
4)
Abu Sa’eed Al-Khudri (ra) said:
"The Messenger of Allah
(saw) observed i'tikaf (confined himself for devotion and prayer) in the first
ten (days) of Ramadan; he then observed i'tikaf in the middle ten (days)... he
(the Holy Prophet (saw)) said: I observed i'tikaf in the first ten (nights and
days) in order to seek that night (Lailat-ul-Qadr). I then observed i'tikaf in
the middle ten days. Then (Wahy) was sent to me and I was told that this
(night) is among the last ten (nights). He who among you likes to observe i'tikaf
should do so; and the people observed it along with him, and he (the Holy
Prophet) said: That (Lailat-ul-Qadr) was shown to me on an odd (night)...".
Narrated by Muslim (2771).
B – Collection of ‘Abdullah Ibn ‘Umar (ra):
1)
‘Abdullah Ibn ‘Umar (ra) said:
"Some men amongst the
companions of the Prophet (saw) were shown in their dreams that the night of
Qadr was in the last seven nights of Ramadan. Allah's Apostle said, "It
seems that all your dreams agree that (the Night of Qadr) is in the last seven nights,
and whoever wants to search for it (i.e. the Night of Qadr) should search in
the last seven (nights of Ramadan)."
Narrated by Al-Bukhaari
(2015), Muslim, Ahmad, Ad-Daarami and Ibn Hibbaan.
2)
‘Abdullah Ibn ‘Umar (ra) said:
"Search for
Laylat-ul-Qadr in the last seven (nights)".
Narrated by Muslim (2762),
Maalik, Ahmad, Ibn Hibbaan, Al-Bayhaqi and Ad-Daarami.
3)
‘Abdullah Ibn ‘Umar (ra) said:
"A Man saw (in his
dreams) that Laylat-ul-Qadr was on the twenty-seventh night so the Prophet
(saw) said: I see your vision falls in the last ten so seek it in the odd
nights from them".
Narrated by Muslim (2763)
4)
‘Abdullah Ibn ‘Umar (ra) said:
"Search for it in the
last ten – meaning Laylat-ul-Qadr – and if one of you becomes weak then don’t
let this overcome him in the remaining (last) seven".
Narrated by Muslim (2765), Ibn
Khuzaimah, Ibn Hibbaan and Al-Bayhaqi. Imaam Ahmad Bin Hanbal (1111) from ‘Ali
(ra) recorded the wording: "Seek Laylat-ul-Qadr in the last ten (nights)
of Ramadhaan. If you become overcome (tired, weak) then don’t let this happen
in the last/remaining seven".
5)
‘Abdullah Ibn ‘Umar (ra) said that the Messenger of
Allah (saw) said:
"Whoever has been looking
(for it) then he should look on the twenty-seventh night. He said: Look for it
on the twenty-seventh night means Laylat-ul-Qadr".
Narrated by Ahmad (4808).
C - Collection of ‘Abdullah Ibn ‘Abbaas (ra):
a)
‘Abdullah Ibn ‘Abbaas (ra) said that the Prophet (saw)
said:
"Look for the Night of
Qadr in the last ten nights of Ramadhaan ,' on the night when nine or seven or
five nights remain out of the last ten nights of Ramadan (i.e. 21, 23, 25,
respectively)".
Narrated by Al-Bukhaari
(2021), Abu Daawood, Ahmad and Al-Bayhaqi. Al-Bazzaar (1029) narrated it from
Anas (ra). Abu Daawood At-Tayaalissy(881), Ahmad and At-Tirmidhi narrated it
with a different wording from Abu Bakrah: <...with nine remaining or seven
remaining, or five remaining or three remaining or the last remaining
night>. Just as Abu Daawood At-Tayaalissy (2166) narrated from Sa’eed
Al-Khudri (ra): .
b)
‘Abdullah Ibn ‘Abbaas (ra) said:
"I had been sleeping when
it was said to me that it was Laylat-ul-Qadr. He said: I got up and I was
drowsy and I was attached to the breadth of the tent of the Messenger of Allah
(saw). He said: He was praying so I found out that this night was the
twenty-third".
Narrated by Ahmad (2547),
At-Tabaraani in Al-Mu’jam Al-Kabeer and Ibn Abi Shaibah.
c)
‘Abdullah Ibn ‘Abbaas (ra) said:
"A man came to the
Prophet (saw) and said: O Prophet of Allah, I am an old sick man and standing
in Qiyaam is hard for me so order me with a night so that Allah will reconcile
it with me, Laylat-ul-Qadr. So he (saw) said: You should focus on the seventh".
Narrated by Ahmad (2149) and Al-Bayhaqi.
D – The Collection of Zirr Bin Hubaish from Abi Bin Ka’b
(ra):
1)
Zirr Bin Hubaish said:
"Zirr (b. Hubaish)
reported: I heard from Ubayy b. Ka'b a statement made by 'Abdullah b. Mas'ud in
which he said: He who gets up for prayer (every night) during the year will hit
upon Lailat-ul-Qadr. Ubayy said: By Allah I there is no god but He, that
(Lailat-ul-Qadr) is in Ramadhan (He swore without reservation: ) By Allah, I
know the night; it is the night on which the Messenger of Allah (may peace be
upon him) commanded us to pray. It is that which precedes the morning of
twenty-seventy and its indication is that the sun rises bright on that day
without rays".
Narrated by Muslim (2777) and
Ahmad. In another version from Muslim (2778) it states: . This was also
narrated by Ibn Khuzaimah, Ibn Hibbaan, Al-Bayhaqi with differences in the
expressions.
2)
Zirr Bin Hubaish said that I heard Ubayy Bin Ka’b (ra)
saying:
"The twenty-seventh night
is the night that the Messenger of Allah (saw) informed us of: That the sun
rises white rippling".
Recorded by Ahmad (21510) and
Ibn Abi Shaibah.
3)
From Zirr from Abi Ubayy Bin Ka’b (ra) that he said:
"The companions of The
Messenger (saw) were mentioning and discussing amongst ourselves about
Laylat-ul-Qadr so Ubayy said: I and by the one who there is no God beside, I
know which night it is. It is the night which the Messenger of Allah (saw)
informed us of, the twenty-seventh night that has passed from Ramadhaan and the
sign for that is that the sun that rises the next morning from that night
ripples and does not have rays. Salamah Bin Kuhail claimed that Zirr informed
him that he had observed for three years from the first to last day of
Ramadhaan and he saw that following the twenty-seventh night the sun rose
rippling without rays".
Narrated by Ahmad (21509), Abu
Daawood and Al-Bayhaqi.
4)
Zirr said: If it wasn’t for the foolish I would have
placed my hands to my ears and called out: Laylat-ul-Qadr is the twenty-seventh
night. This is news for the one who did not lie to me from someone who did not
lie about it, meaning Ubayy Bin Ka’b from the Prophet (saw)".
Narrated by Ibn Khuzaimah
(2187). This has been related with the same meaning from Ahmad Bin Hanbal, Ibn
Hibbaan and Daawud At-Tayaalissy.
E – Collection from Abu Dharr (ra):
a)
Abu Dharr (ra) said:
"I said: O Messenger of
Allah, tell me about Laylat-ul-Qadr. Is it in Ramadhaan or other than it? He
replied: It is indeed in Ramadhaan. I said: O Messenger of Allah, Does it
remain as long as the Prophets are present and when they pass away it is taken
with them or does it remain until the day of judgement? He answered: Indeed it
is until the day of Judgement. I asked: O Messenger of Allah, which part of
Ramadhaan does it fall? He Replied: Look for it in the first and last ten
nights. Then the Messenger of Allah (saw) was talking (on another topic) and
then I took a chance and asked: O Messenger of Allah (saw), which part from
these twenty (nights)? He replied: Look for it in the last ten and do not ask
me about this again after this. Then the Messenger of Allah (saw) was talking
until I sensed another opportunity (to ask) so I asked: O Messenger of Allah, I
took an oath that you would tell me – or when you have told me - in which part of the last ten is it? Then he
became angry with me with more anger than I had seen against before or after
and said: If Allah had willed he would have informed you of its timing. Search
for it in the last seven nights".
Narrated by Al-Haakim (437/1)
and Adh-Dhahabi concurred with it and verified it as Saheeh. Ahmad, An-Nasaa’i
and Al-Bazzaar also narrated it.
b)
Abu Dharr (ra) said:
"We were fasting with the
Messenger of Allah (saw) in Ramadhaan and he did not make Qiyaam with us in any
of the month until there remained seven. He then made Qiyaam with us until a
third of the night had passed and then on the fourth night he did not perform
it with us and then performed it with us in the following night until half of
the night had passed approximately. He said: So we said: O Messenger of Allah,
what if we made Naafilah (Qiyaam) for the remainder of the night? He replied: A
man if he stands in prayer with the Imaam until he leaves then it counts for
the remainder of the night. He then did not stand with us in prayer on the
sixth and then stood with us on the seventh. He (saw) said: He called for his
family and gathered the people and we stood in prayer until we feared that we
would miss (al-Falah) Suhoor".
Narrated by Ahmad (21778).
c)
Abu Dharr (ra) said:
"We stood in prayer with
the Messenger of Allah (saw) on the twenty-third night of Ramadhaan for a third
of the night in its first part and he said: I do not think that what you are
searching for (Laylat-ul-Qadr) is behind you (i.e. has passed). We then prayed
for half of the twenty-fifth night and he said: I do not think that what you
are searching for is behind you. We then stood in prayer on the twenty-seventh
until the morning and then he was silent".
Narrated by Imaam Ahmad
(21899) with a Jayyid Sanad (chain).
F – The collection of ‘Ubaadah Bin As-Saamit (ra):
1)
‘Ubaadah Bin Saamit (ra) said that the Messenger of
Allah (saw) said:
" Laylat-ul-Qadr is in
the remaining (last) ten, whoever performs Qiyaam in it seeking its reward then
Allah Tabaaraka wa Ta’Alaa will forgive his past and future sins. It is in the
odd nights: nine (from the end i.e. 21st) or seven or five or three
or the last night. And the Messenger of Allah (saw) said: The sign of
Laylat-ul-Qadr is that it is clear as if the moon was shining brightly, calm
and quiet not hot and not cold and a meteor cannot be thrown out in it until
the morning. Also from its signs is that the sun in the morning after comes out
on the horizon without any rays like the moon when it is full and it is not
allowed for the Shaytaan to exit with it on that day".
Narrated by Ahmad (23145) and
it has been previously mentioned in the sub-section (The descriptions of
Laylat-ul-Qadr).
2)
‘Ubaadah Bin Saamit (ra) said that the Messenger of
Allah (saw) said:
"Look for it in the
ninth, seventh and fifth meaning Laylat-ul-Qadr".
Narrated by Ahmad (23043). And
in another narration from Ahmad from ‘Ubaadah (23090/23089) with the following
wording: "...So look for it in the last ten and it is in the odd (nights),
on the twenty-first, twenty-third, twent-fifth, twenty-seventh or twenty-ninth
or in the last night".
3)
‘Ubaadah bin Saamit (ra) said:
"The Prophet (saw) came
out to tell us about Laylat-ul-Qadr (i.e. when it was) then there were two men
from amongst the Muslims quarrelling so he said: I came out to inform you about
Laylat-ul-Qadr and so and so and so and so were quarrelling so it was lifted
(i.e. knowledge of it was taken away) and it may be that there will be goodness
in this for you. So search for it in the ninth, seventh and fifth".
G - Various other Ahaadeeth on the issue:
a)
‘Aa’isha (ra) the wife of the Prophet (saw) said:
"That the Prophet (saw)
used to perform I’tikaaf in the last ten of Ramadhaan until Allah (swt) raised
him then his wives continued to perform I’tikaaf after him".
Narrated by Al-Bukhaari
(2025), Muslim, Abu Daawud, An-Nasaa’i and Ahmad.
b)
‘Aa’isha (ra) said:
"The Messenger of Allah
(saw) used to exceed the norm (in terms of ‘Ibaadah) in the last ten of
Ramadhaan and would say: Look for Laylat-ul-Qadr in the last ten of Ramadhaan".
Narrated by Al-Bukhaari (2020)
and At-Tirmidhi. Muslim (2782) narrated it split up as and (2776)
.
c)
Umm Salamah (ra) said:
"That the Prophet (saw)
made I’tikaaf in the first ten of the first year, he then performed the middle
ten and then the last ten and said: I saw Laylat-ul-Qadr and was then caused to
forget it and the Messenger of Allah (saw) continued making I’tikaaf in them
(the last ten) until the Messenger of Allah passed away".
Narrated by At-Tabaraani
(994/23). Al-Haithami said that the Isnaad (chain is Saheeh).
d)
Mu’aawiyah (ra) and may Allah pardon him said that the
Prophet (saw) said:
"Laylat-ul-Qadr is the
twenty-seventh night".
Narrated by Ibn Hibbaan
(3680), Abu Daawood, Al-Bayhaqi, At-Tabaraani and Ibn Abi Shaibah.
e)
Abu Hurairah (ra) said that the Messenger of Allah
(saw) said in regards to Laylat-ul-Qadr:
"It is (either) the
twenty-seventh or twenty-ninth night. The number of Malaa’ikah (angels) in that
night are greater in number than can be counted".
Narrated by Abu Daawood
At-Tayaalissy (2545) and Ibn Khuzaimah. It has also been narrated by Ahmad,
At-Tabaraani in Al-Mu’jam Al-Awsat and Al-Bazzaar. Al-Haithami said that its transmitters
are trustworthy.
f)
‘Umar Ibn Al-Khattaab (ra) said:
"...Verily the Messenger
of Allah (saw) said in relation to Laylat-ul-Qadr what they have known. Look
for it in the odd nights of the last ten, so in any odd night you see".
Narrated by Al-Imaam Ahmad
(85), Al-Bazzaar and Abu Ya’laa. Al-Haithami said the transmitters of Abu
Ya’laa are trustworthy.
g)
Busr Bin Sa’eed narrated from ‘Abdullah Bin Unais from
the Messenger of Allah (saw) that he said:
"I was shown
Laylat-ul-Qadr and then caused to forget it and I was shown the morning in
which I will make Sujood (prostration) in water and mud. He said: It rained
upon us on the night of the twenty-third so the Messenger of Allah (saw) prayed
with us and then left and he had the markings of water and mud on his face and
ear. He said: ‘Abdullah Ibn Unais was saying that it was the twenty-third".
Narrated by Muslim (2775) and
Ahmad and Al-Bayhaqi. Ahmad (16142) also narrated: "...So we said to him:
O Messenger of Allah when will we find this Blessed night? He (saw) replied:
Look for it in this night and he said: that was the twenty-third night...".
And Al-Bayhaqi (309/4) narrated: "...So he ordered us – i.e. the Messenger
of Allah (saw) – with the twenty-third night...".
h)
Abu Hurairah (ra) said that the Messenger of Allah
(saw) said:
"How much has passed from
the month? They said: twenty-two days and eight remain so He (saw) said: Indeed
twenty have passed and seven remain: Seek it tonight".
Narrated by Al-Bayhaqi (310/4)
and Ahmad.
i)
Nu’maan Bin Basheer(ra) said whilst on the Minbar of
Homs:
"We performed Qiyaam with
the Messenger of Allah (saw) on the twenty-third night of Ramadhaan for a third
of it, then we prayed on the twenty-fifth with him for half the night and then
we stood in prayer with him on the twenty-seventh night until we thought that
we would miss the Suhoor. He said: We used to call out for our Suhoor al-Falaah
and as for us we say: the seventh night is the twenty-seventh and you say it is
the twenty-third so who is more correct: Us or you?".
Narrated by Ahmad (18592),
An-Nasaa’i and Ibn Khuzaimah.
j)
‘Abdullah Ibn Mas’ood (ra) said:
"The Prophet (saw) was
asked concerning Laylat-ul-Qadr? So he said: I was informed about it and then
(this knowledge) was moved away from me so seek it in the seventh with
surety/conviction (yaqeen) or the third with yaqeen (conviction)".
Narrated by Al-Bazzaar (1028)
and Al-Haithami said its transmitters are trustworthy.
k)
Anas (ra) said that the Prophet (saw) said:
"Look for it in the last
ten: in the ninth, seventh and fifth".
Narrated by Al-Bazzaar (1029).
Al-Haithami said the transmitters are Saheeh.
l)
Jaabir Bin Samurah (ra) said that the Messenger of
Allah (saw) said:
"Search for the night of
Laylat-ul-Qadr on the twenty-seventh night".
Narrated by At-Tabaraani (285)
in Al-Mu’jam As-Sagheer.
So I say and Allah is the one who reconciles the truth:
Firstly: There are
Saheeh Ahaadeeth that Al-Bukhaari and Muslim agree upon and there are Ahaadeeth
which are unique to Al-Bukhaari, Muslim and other than them. When Ahaadeeth have
been agreed upon by Al-Bukhaari and Muslim then they are the peak of evidential
deduction (Istidlaal) and have precedence in a situation of contradictions or
opposing evidential meanings. There are also other Saheeh and Hasan Ahaadeeth
so whatever agrees is suitable for Istidlaal (use as an evidence for deduction)
and whatever disagrees then the Saheeh are taken and Hasan are dropped.
Secondly: By looking at the mentioned texts which are
more than thirty we find this text agreed upon which has been narrated by
Al-Bukhaari and Muslim that: (I was shown Laylat-ul-Qadr and then caused to
forget it). This wording is at the peak in terms of suitability and correctness
and there is no other text that contradicts its meaning or is equal to it in
terms of correctness and viability and contradicts it. Any contradictory
evidence that has come can only be viewed in terms of its position and rank in
relation to the position of this text (i.e. from Al-Bukhaari and Muslim)
especially as none of them have included an explanation of the later timing of
one to the other or linked to an occasion so as to claim the occurrence of
abrogation. All of these evidences have come on an equal footing in terms of
timing so there is no abrogation in this issue at all.
Thirdly: If there is a Prophetic statement issued in a
Mas’ala (issue) and there are also statements of the Sahaabah in the same
issue, then the statements of the Sahaabah are not looked at (i.e. they do not
hold value) and in this issue the Prophet statement is present, indeed there
are many Noble Prophetic statements which have been issued in this Mas’ala. Due
to this there is no need or is it essential to mention the statements of the
Sahaabah in this issue so I have left them altogether. Whoever wishes to look
into these statements then they have been recorded in the Musannaf of Ibn Abi
Shaibah as examples in pages 488-490 in the second volume.
Fourthly: When the
Messenger of Allah (saw) orders us with a matter or forbids us from it, then it
becomes obligatory upon to obey and comply and if he (saw) informs us with a
news or information then we believe it (Tasdeeq) and it is not allowed ever to
deny it. Here he (saw) has informed us through an evidence which is agreed upon
(Mutaffaq Alaihi) that he had known the night of Laylat-ul-Qadr and then forgot
it or it is more correct to say that he was caused to forget it meaning that
Allah (swt) caused it to be forgotten. There is no text that has informed us
that the Messenger of Allah (saw) had remembered it again (after forgetting it)
and where this Saheeh Khabar (report) is of the highest level of legal texts
and where no alternative has been given to it or change been reported then it
is obligatory on every Faqeeh and non-Faqeeh to accept this information and it
isn’t Halaal to have a view that contradicts it and differs from it. So for
example it isn’t allowed to say that the Messenger of Allah knew the night of
power throughout his life but kept it hidden from the Muslims so that they
would exert themselves more in the last nights of Ramadhaan and not only in one
night. This opinion is not allowed for a Muslim Faqeeh and non-Faqeeh to hold
because it contradicts with the statement of the Messenger of Allah that states
that he was shown the night and then caused to forget it, and the issue
remained like that. And worse than this is when a Muslim whatever the degree of
his knowledge and Fiqh claims that he knows when Laylat-ul-Qadr is. It is like
he is claiming with this view that he knows something that the Messenger of Allah
(saw) did not know or that his knowledge is above that of the Messenger of
Allah (saw).
Fifthly: A number of the Sahaabah in what has been
related from them and a number of Fuqahaa have attempted to specify
Laylat-ul-Qadr using the texts and evidences that I have presented. I say: If
they have based their specification on the signs that the Messenger of Allah
(saw) had informed them of then this specification does not reach the level of
definitive knowledge (al-‘Ilm al-Yaqeeni) but is rather speculative (Zhanny)
knowledge which could be correct and could be mistaken. Built upon this I say
that all of the specifications attributed to the Sahaabah and Taabi’oon and
Fuqahaa are all based on Zhann (doubt/speculation) only or Ghalabat Azh-Zhann
(preponderant speculation) and is not under any circumstance regarded as
definitive and unquestionable. An example of this is what has been narrated
from the Noble Sahaabi Ubayy Bin Ka’b (ra) in what has been mentioned in the
collection of Zirr Bin Hubaish (Then they united without exception on the
twenty-seventh night). He took his knowledge for specifying the night from the
signs which were heard from the Messenger of Allah (saw) only and he didn;’t
claim to take this knowledge (about the date) from the statements of the Messenger
(saw). So he said: (With the sign/indications that the Messenger of Allah (saw)
informed us of that it (the sun) would rise that day without any rays shining
from it). The same can be said about all of the Ahaadeeth that have been
reported from him so Ubayy Bin Ka’b heard the signs and indications from the
Messenger of Allah (saw) and then made his own Ijtihaad in applying those signs
onto the reality and as a result concluded that Laylat-ul-Qadr was the
twenty-seventh night. So this specifying is an Ijtihaad from him and not news
that has been passed to us which it is obligatory to accept and take. As for
the statement (We united without exception) then this does not negate that it
is his Ijtihaad and the fact that there was a unity does not take away from the
fact that the conclusion was based on an Ijtihaad based on the signs of the
night and therefore does not substantiate definite knowledge. So Ijtihaad in
the signs does not lead to definitiveness in defining, specifying or in
knowledge generally unless the Sahaabah all agreed with the view of Ubayy and
indeed that all of the Muslims agree with the huge abundance of signs that they
have in front of them.
Sixthly: Some of the Fuqahaa thought that the statement
of the Messenger of Allah (saw): (Look for it in the ninth, seventh and fifth)
or (look for it in the last odd ten) indicates that he (saw) knew the specific
date. It would be possible for this understanding to be correct had the text
concerning the Messenger being caused to forget the night not existed. His
statement therefore negates any understanding from this approach so the Muslims
should (despite their love for Ijtihaad in the matters of ‘Ibaadah) to stop
their study on this matter of specifying the night of Laylat-ul-Qadr) and to
place the issue with the Messenger of Allah (saw) who has informed them that he
does not know when it is.
Seventhly: As an evidence that the signs lead to mistakes
is what has occurred with the Noble Sahaabah (rah): Abu Sa’eed Al-Khudri and
‘Abdullah Ibn Unais (rah). As for Abu Sa’eed Al-Khudri he had heard from the
Messenger of Allah (saw) that he saw himself prostrating in the morning of the
night in water and mud as was reported in a number of narrations and when Abu
Sa’eed saw the Messenger of Allah prostrating in the Fajr prayer after the
twenty-first night in water and mud then from this it was understood by him
that Laylat-ul-Qadr was on the twenty-first night so he spread this view which
he had trust in so many of the A’immah (scholars) and Fuqahaa took this view
based on that. As for ‘Abdullah Ibn Unais (ra) he heard from the Messenger of
Allah (saw) what was quoted in Hadeeth number 7 from the ‘Various other
Hadeeth’ section that: (And I was shown its morning and I was prostrating in
water and mud, He (‘Abdullah) said: It rained on the night of the twenty-third
and the Messenger of Allah (saw) prayed with us and then left and the marks of
water and mud were upon his face and nose). So when ‘Abdullah Ibn Unais saw
that the Messenger of Allah had prostrated in water and mud on the morning
after the twenty-third night he understood from this sign that Laylat-ul-Qadr
was the twenty-third night, so he spread his view and a number of Fuqahaa took
this view. This indicates an area of doubt where understandings differ in terms
of deducing the signs and deducing with them (the signs) does not provide the
necessary level of knowledge but remains in the sphere of Zhann (speculation
and doubt) or Ghalabat Azh-Zhann (preponderant speculation). I would like to
bring attention here to the point that claims of definitive knowledge are
Haraam in this Mas’ala (fiqhi issue) because they go beyond the knowledge of
the Messenger of Allah (saw).
Eighthly: If we examine the narrations from Abu Sa’eed in
what is related to the signs which have been relied upon: Al-Bukhaari has
related four of them (2016), (2018), (2036) and (2040) which mention the sign
in an absolute way like: (And I saw myself prostrating in water and mud).
Theses texts do not restrict themselves to the morning of Laylat-ul-Qadr. Imaam
Muslim two reports with the same wording: (2769) and (2772) where Al-Bukhaari
has only reported one which includes a restriction: (I was shown that I
prostrate in water and mud in its morning) and Muslim reports two that limit it
to the morning: (2771) and (2775).
So here we have six narrations from two people which have
not specified the morning of Laylat-ul-Qadr and only three that have specified
the sign to the morning. I outweigh the six reports over the three as it is not
beyond me that the mention (of the morning) happened as a result of the falling
of the occurrence of water and mud in the morning of that night so this
specification was attributed to the Messenger (saw) as a result. This is a
possible interpretation or explanation so that we can reconcile between the
Ahaadeeth especially as the unrestricted evidences are more numerous than those
that have come with a restriction because they have more strength in the
process of deduction. We can then incorporate this explanation and
understanding so that we can reconcile these restricted reports with the
reports of ‘Abdullah Ibn Unais mentioned in seven in the ‘Various other
Ahaadeeth’ section. These mentioned that the sign occurred on the twenty-third
night and without this interpretation it would then be necessary to reject
either the narrations of Abu Sa’eed or ‘Abdullah Ibn Unais (rah) and working
with all the evidences is always better than neglecting or rejecting some (if
possible). And with our statement that the Messenger of Allah (saw) did not
restrict himself to making Sujood (prostration) in water and mud with any
restriction but rather made a Mutlaq (unrestricted) statement and then rain
fell on the twenty-first night and again on the twenty-third night. As a result
Abu Sa’eed thought that the sign had occurred on the twenty-first night and
‘Abdullah Bin Unais thought that the sign applied to the twenty-third night. As
a result the two views differed and due to our interpretation we have worked
with all the narrations without the need of rejecting any of them.
Verily the Messenger of Allah (saw) said two separate
statements: He saw Laylat-ul-Qadr and then he was made to forget and he saw
himself prostrating in water and mud and neither of the two are linked to each
other. The link occurred as it seems came from the understanding of the
narrators as a result of the falling of rain on the morning of these two nights
and with this understanding and interpretation we have worked (and reconciled)
all of these evidences.
Someone could come and say: If the texts are Saheeh and
if an addition came in one of them then this addition is acceptable because an
addition from the trustworthy is acceptable, so then why is not the statement
(of its morning) not accepted and other narrations carried over upon its
meaning?
The answer to this is that the difference between Abu
Sa’eed and ‘Abdullah Bin Unais in what they related makes us not accept this
addition and had there not been a difference we would have accepted both of
them. So the pardon is established for us upon rejecting the addition and the
most correct view is what we have gone with which is that the Messenger of
Allah (saw) after informing the Muslims that he had been shown the Night of
power and then caused to forget it. He told them of new information which was
not connected with what was before it that he saw himself prostrate in water
and mud and his statement came to happen in the two nights in which the rain
descended. There is nothing mentioned from him (saw) that makes his Sujood in
water and mud a sign for the occurrence of Laylat-ul-Qadr. Following on from
this, Abu Sa’eed and ‘Abdullah Bin Unais both made an error in determining
Laylat-ul-Qadr and this mistake came from the connection between the two pieces
of information which were not connected to each other in origin.
With this interpretation we can continue to a conclusion
which is that these two Hadeeths with their numerous narrations do not benefit
us in determining Laylat-ul-Qadr and it is not correct to infer from them any
specification to the Night of Power and what came to us firstly of information
that (I was shown the Night of Power and then caused to forget it) in
sufficient for us.
With that we have a firm truth which is that the
Messenger of Allah (saw) did not know himself when Laylat-ul-Qadr was after
Allah (swt) caused its knowledge to be forgotten. This is what Allah (swt)
wanted and this brings Khair (goodness) to the Muslims as was mentioned in the
Hadeeth of ‘Ubaadah Bin As-Saamit (Number 3) which said: (So it was raised (the
knowledge of it) and maybe this will be good for you). As long as there is
Khair in the fact that the determination of Laylat-ul-Qadr has been lifted then
why would the Fuqahaa exert themselves in trying to specify and determine it? Why
would they reject the Khair for themselves and the rest of the Muslims!? Also
why did they not stop at the statement of the Messenger of Allah (saw) which
was narrated by Abu Dharr (ra) (Number 1 in his collection quoted earlier)
that: (If Allah had willed He would have made you aware of it)?! Then after the
will of Allah (swt) is known, does there remain a right or place left for the
will of one of his creation!?
Ninthly: We will now look at the narrations reported from
‘Abdullah Ibn ‘Umar (ra) which have been recorded by Al-Bukhaari and Muslim:
(...So search for it in the last seven) and from Muslim (I see your vision in
the last ten so seek it in the odd thereof) and (Look for it in the last
ten...and don’t be overcome in the last seven). These evidences do not settle
between the last ten and seven nights and do not specify a specific night for
Laylat-ul-Qadr and this confirms what is widespread and known nearly to the
point of Tawaatur that Laylat-ul-Qadr falls in the last ten nights. The
Messenger of Allah performed I’tikaaf throughout the last ten days and nights
of Ramadhaan seeking the Night until he passed away to Allah Ta’Alaa which was
highlighted in the Hadeeth of ‘Aa’isha (ra) (Number 1 in the various Hadeeth
collection) which indicates clearly that this Hukm (judgement) continued
without being abrogated.
Al-Bukhaari (2015) has one narration from Ibn ‘Umar (ra)
and Muslim has four narrations from him (2762), (2765), (2766), (2767) and none
of these come specifying Laylat-ul-Qadr. We then find Ahmad with two narrations
from him (4808) and (6474) which specify Laylat-ul-Qadr to be on the
twenty-seventh night. By reviewing the Musnad of Al-Imaam Ahmad we find two
other reports from Ibn ‘Umar (5430) and (5932) which request searching for
Laylat-ul-Qadr in the last seven without specifying the twenty-seventh. All of
these Hadeeth from Ahmad have been reported from ‘Abdullah Ibn Deenaar from Ibn
‘Umar so can this contradiction be made sense of? In the book ‘Tahdheeb
at-Tahdheeb’ of Ibn Hajar we find the following statement from Al-‘Uqaily: In
the reports of the Scholars about him – ‘Abdullah Ibn Deenaar – it is said:
‘inconsistent’. So the Ahaadeeth from the two Shaikhs (Al-Bukhaari and Muslim)
are taken as well as those from Ahmad that request searching for Laylat-ul-Qadr
in the last ten or the last seven nights and the two narrations from Imaam
Ahmad that specify the searching to the twenty-seventh is left especially as
all of these Ahaadeeth came from ‘Abdullah Ibn ‘Umar (ra).
So we have combined the Saheeh narrations of Abu Sa’eed
and ‘Abdullah Ibn ‘Umar (rah) which call for searching for Laylat-ul-Qadr in
the last ten or the last seven and this is the strongest of what has been
reported in the Saheeh Ahaadeeth.
As for the collection of Ibn ‘Abbaas (ra), the first
Hadeeth has come in agreement with the collections of Abu Sa’eed and Ibn ‘Umar
so is included with them. As for the second that specifies the twenty-third as
Laylat-ul-Qadr then this is a vision of Ibn ‘Abbaas which he saw and not a
report from the Messenger of Allah (saw) and we do not seek to worship Allah
(swt) with our visions or anybody else’s with the exception to those of the
Messenger (saw) or a Ru’yah (vision) of a Sahaabi if he (saw) confirms it. In
this Hadeeth the vision of Ibn ‘Abbaas has not been confirmed by the Messenger
of Allah (saw) and is therefore not a legal proof for us and this is in
relation to the Matn (the written text of the Hadeeth).
As for the Sanad (chain) this Hadeeth was related from
Simaak from ‘Ikraamah from Ibn ‘Abbaas and Simaak is Da’eef (weak) amongst the
narrators so this Hadeeth is rejected Matnan and Sanadan (By text and chain).
As for the third Hadeeth then amongst its transmitters is Mu’aadh Bin Hishaam
who has been classified as Da’eef by Al-Humaidy, Yahya Bin Mo’een and Abu
Daawood and is therefore also rejected.
As for the collection of Zirr Bin Hubaish or rather the
collection of Ubayy Bin Ka’b, we have already shown the weakness in all of them
as they were all based on Ijtihaad on the signs of the Night of Power, and
these signs cannot be understood from one angle especially when there are other
narrations which indicate different understandings and conclusions to these
very same signs as occurred with the Hadeeth of ‘Abdullah Ibn Unais which we have
previously mentioned.
As for the collection of Abu Dharr (ra), then the first
Hadeeth is in agreement with the majority of Saheeh Ahaadeeth which guide to
the last ten and last seven nights. As for the second Hadeeth, it does not
contain a mention of Laylat-ul-Qadr but rather indicates the merits of
performing Qiyaam on the twenty-third, twenty-fifth and twenty-seventh nights.
This is an issue in which there is no dispute and it fits with the view that
Laylat-ul-Qadr should be sought in the odd nights of the last seven. As for the
third Hadeeth; it has Zaid Bin Al-Hubaab in its chain and Ahmad Bin Hanbal said
about him: He was truthful and precise in his words from Mu’aawiyah Bin Saalih
but made a lot of mistakes. Ibn Hibbaan mentioned him in Ath-Thiqaat and said:
He made errors. His Hadeeth are considered if they are narrated from those who
are well known but if they are unknown they contain a lot of what is rejected.
He is therefore not of the level of the Saheeh narrators and this is especially
the case if what he comes with is in contradiction to what the Saheeh narrators
have come with.
As for the collection of ‘Ubaadah Bin As-Saamit (ra) then
they are in agreement with the Saheeh Ahaadeeth that order the searching for
Laylat-ul-Qadr in the odd nights of the last ten or seven. As for the ‘Various
Hadeeth Collection’, then the narrations of ‘Aa’sha, Umm Salamah, ‘Umar Ibn
Al-Khattaab, Anas Bin Maalik (rah) all mention the last ten or seven and the
odd nights within them.
In relation to the narration of Mu’aawiyah from Ibn
Hibbaan (Number 4) which stated that ‘Laylat-ul-Qadr falls on the
twenty-seventh night’ it has in this report ‘Ubaidullah Bin Mu’aadh bin Mu’aadh
and Yahya Bin Mo’een said: Ibn Sameenah, Shabbaab and ‘Ubaidullah Bin Mu’aadh
are not people of Hadeeth, they (or their words) hold no value. This Hadeeth is
therefore rejected in its Sanad even if some of the Muhadditheen have
classified him as trustworthy, then trust in a person is one thing and the
correctness of Hadeeth is something else. It could be that the narrator is
trustworthy, upright and truthful but not Daabit (accurate) or Haafizh (can
remember well) and therefore due to this reason is not a suitable narrator of
Hadeeth and ‘Ubaidullah Ibn Mu’aadh falls into this category.
The narration of Abu Hurairah (Number 5) its Sanad as
collected by Abu Daawood At-Tayaalissy is: [Younus said: Abu Daawood told us:
‘Imraan told us from Qataadah from Abu Maymoonah from Abu Hurairah]. Abu
Maymoonah has been judged competent by a number of Muhadditheen and has been
described as Al-Faarisy. Ad-Daaraqutni is amongst those who have verified him
however the Abu Maymoonah in this Hadeeth is not Abu Maymoonah Al-Faarisy who
has been described with trust, uprightness and truthfulness and Ad-Daaraqutni
brought attention to this difference. He said: Abu Maymoonah from Abu Hurairah
from Qataadah is unknown (Majhool) and is therefore left (i.e. not accepted).
This Hadeeth is therefore weak and rejected.
As for Hadeeth 8 from Al-Bayhaqi it includes Ahmad Bin
Abdul-Jabbaar and Ibn Hajar said concerning him in Tahdheeb At-Tahdheeb: [Ibn
Abi Haatim said: He has be written about and his narrations have been held back
due to the amount of talk concerning him. Mateen said: He used to lie. Abu
Ahmad Al-Haakim said: He is not strong with them and Ibn Aqdah left him (and
his narration). Ibn ‘Adi said: I saw the people of Al-‘Iraq reach a consensus
about his weakness and Ibn ‘Aqdah did not relate from him...]. So Ahmad Bin
Abdul-Jabbaar is classified as weak with the majority of ‘Ulamaa and therefore
this Hadeeth is also rejected.
In respect to the Hadeeth of Jaabir Bin samurah (Number
12) which was reported by At-Tabaraani in Al-Mu’jam As-Sagheer it includes in
the report Simaak Bin Harb and he is Da’eef which we have made clear already
more than once so it is rejected. The Hadeeth of Nu’maan Bin Basheer (Number 9)
we say in respect to it what we have said for Hadeeth Number 2 from the
collection of Abu Dharr in that it does not include in it a mention of
Laylat-ul-Qadr.
As for the Hadeeth of ‘Abdullah Ibn Mas’ood (ra) it
includes in the report ‘Abdullah Bin Al-Jahm and Abu Zur’ah said about him: I
saw him and did not write or report from him and he was truthful. Abu haatim
said: I saw him and did not write from him. He used to spread/circulate
(speech). Amongst the transmitters is also ‘Amru Bin Abi Qais Az-Zaari and
Al-Aajiry said from Abu Daawood: In his Hadeeth there is a mistake. ‘Uthmaan
Bin Abi Shaibah said: There is no problem in him, he used to be a little
obscure in some Hadeeth. So in this Hadeeth there is flexibility and weakness
and can therefore not stand up against the Saheeh Ahaadeeth ever. On top of
this the Hadeeth did not specify Laylat-ul-Qadr with a specific night but
rather moved between the twenty-third and twenty-seventh night.
We sum up what preceded by saying that the Messenger of
Allah (saw) knew at the beginning when Laylat-ul-Qadr was, then Allah Al-’Aleem
Al-Khabeer caused this knowledge to be forgotten. This remained the situation
until he (saw) passed away and as long as the Messenger of Allah (saw) did not
know its time then it is not allowed for any of the Sahaabah or other than them
to specify the night. It is obligatory on all of the Muslims, the ‘Ulamaa and
other than them to be satisfied and find it sufficient to search and look for
Laylat-ul-Qadr in the last ten or seven nights of Ramadhaan within its odd
nights. It will not then fall in other than the twenty-first, twenty-third,
twenty-fifth, twenty-seventh or twenty-ninth night like has been mentioned in
the Hadeeth reported by Abu Daawood At-Tayaalissy, number 1 in the collection
of ‘Abdullah Ibn Abbaas on the way of Abu Bakrah with the wording: (...with
nine remaining, or seven remaining, or five remaining, or three remaining or
the last night).
Comments