3. This night has been identified by great majority of the Salaf as the Laylatu al-Qadr. A minority opinion is that the allusion is to the night of fifteenth of Sha`ban (Ibn Jarir, Zamakhshari, Razi, Qurtubi, Ibn Kathir and others). What exactly does the sending down of the Qur’an in this particular night mean? Ibn `Abbas explained, when asked by a Khariji, that the Qur’an was sent down as one whole from the Lawh al-Mahfuz (in the seventh heaven) to the Bayt al-Ma`mur (or Bayt al-`Izzah, in the first heaven) during the night of the Qadr, in Ramadan. Thereafter it was sent down in parts, according to the contingencies (Razi, Alusi).

4. “The revelation of the Qur’an is but a continuation and, indeed, the climax of all divine revelation which has been going on since the dawn of human consciousness. Its innermost purpose has always been the warning extended by God to man not to abandon himself to mere material ambitions and pursuits and, thus, to lose sight of spiritual values” (Asad).

5. Mujahid, Qatadah, Hasan and others said that affairs of the next one year, Ramadan to Ramadan, are decided in this night of Ramadan. Thereafter, Allah brings forward what He will, and delays what He will. `Ikrimah, however, thought that it is in the night of 15th of Sha`ban that the affairs are decided for the next year. But this is not the preferred opinion (Ibn Jarir). In fact, Ibn Kathir points out a hadith to this effect – although he declares it weak. It cannot be used, write Qurtubi, Ibn Kathir and others, to contradict the Qur’an which says (97: 1),

{إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ} [القدر: 1]

“Surely, We have revealed it in the night of Qadr.” And (2: 185)

{شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآَنُ} [البقرة: 185]

“The month of Ramadan in which was revealed the Qur’an...” Zamakhshari, who lived in Makkah for the best part of his last years, states that one of the “barakah” noticed on the night of 15th of Sha`ban is the apparent increase in the water level of Zamzam, yet, he seems to be with the majority that the allusion here is to the night of Qadr – to which conclusion Razi is also inclined. In view of some of the Salaf saying that fates are decreed in the Layalatu Bara’ah, it is quite possible, as Ibn `Abbas is reported to have said (as in Alusi), that the decree is written down in the night of the mid of Sha`ban, and then forwarded on for action in the night of Qadr (Thanwi). That said, there is no difference in opinion that this ayah is clearly referring to the Night of Qadr as it falls in Ramadah, whereas, the above is an opinion of the Salaf whose trustworthiness could not be established (Au.). The Night of Mid of Sha`ban Reports come to us from the earliest times about the importance of the night of the mid of Sha`an. Its importance, perceived or real, has earned it at least four names: Laylatu al-Bara’ah, Laylatu al-Rahmah, Laylatu al-Mubarakah and Laylatu al-Sakk. Some scholars, viz., Qurtubi and Alusi, have given it good space, but without critically evaluating the reports. Mubarakpuri does it in his Tuhfatu al-Ahwadhi fi Sharh al-Tirmidhi more professionally and concludes that in view of the widespread reports involving many narrators right from the start, they should have had a good origin. One of the reports is as follows, which however, Tirmidhi himself declared weak:

عَنْ عَائِشَةَ قَالَتْ فَقَدْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- لَيْلَةً فَخَرَجْتُ فَإِذَا هُوَ بِالْبَقِيعِ فَقَالَ « أَكُنْتِ تَخَافِينَ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ ». قُلْتُ يَا رَسُولَ اللَّهِ إِنِّى ظَنَنْتُ أَنَّكَ أَتَيْتَ بَعْضَ نِسَائِكَ. فَقَالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ يَنْزِلُ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ إِلَى السَّمَاءِ الدُّنْيَا فَيَغْفِرُ لأَكْثَرَ مِنْ عَدَدِ شَعْرِ غَنَمِ كَلْبٍ

`A’isha said, “(One night) I missed the Prophet and went out (seeking him). He was in Baqee` (graveyard). He said, “Were you fearful that Allah and His Messenger will be unjust to you?” I said, “Messenger of Allah. I thought maybe you have gone to one of your wives.” He said, “Allah the Mighty, the Exalted, descends, in the night of the middle of Sha`ban to the earthly firmament and forgives more than the hair on the body of the sheep of the Kalb (tribe).” [The Kalb tribe was known for its large flock of sheep, and by the words, “Are you fearful that Allah and His Messenger will be unjust to you?” – the allusion is to the Prophet spending the night of `A’isha’s right with another wife: Au.]. After declaring the above hadith weak, Tirmidhi cites another that has been reported on this topic. Thereafter, the commentator follows up by noting that the report has also been traced by Bazzar and Bayhaqi. The latter’s report seems to have a line of narrators who are perhaps just unobjectionable. To add, Ibn Majah also carries this report, as does Bayhaqiyy who presents us with another version, as originating from Mu`adh ibn Jabal which is preserved in Ibn Majah, who reports from Abu Musa al-Ash`ariyy. It also in Mundhiri’s Targhib wa Tarhib. This particular one is in the sahih of Ibn Hibban. It says,

إِنَّ اللَّهَ لَيَطَّلِعُ فِى لَيْلَةِ النِّصْفِ مِنْ شَعْبَانَ فَيَغْفِرُ لِجَمِيعِ خَلْقِهِ إِلاَّ لِمُشْرِكٍ أَوْ مُشَاحِنٍ

The Prophet said, “Allah looks down (upon mankind) during the night of the mid of Sha`ban and forgives all His creations except a polytheist and one who commingles lineages.” Ibn Majah too carries this version coming from Abu Musa al-Ash`ari, as does Bazzar and Bayhaqi, but from Abu Bakr through a chain that Mundhiri thought not too weak; but the one in Ibn Majah, writes Mubarakpuri, has Ibn Lehi`ah who was declared weak by most (though an occasional voice spoke in his favor: Au.). In addition, there is another report originating from `Abdullah ibn `Amr about which Mundhiri said that it is weak; as also there is one by Mak-hul coming through Kathir b. Murrah, as preserved by Mundhiri and Tabarani, but also weak. Mak-hul has another through Abu Tha`labah, but mursal. Ibn Majah has yet another hadith. This one originates with `Ali (ibn Abi Talib) but there is one in the chain who was alleged to have manufactured ahadith. All these reports, concludes Mubarakpuri, lead us to believe that the hadith about the virtue of the night of mid of Sha`ban has some truth at the bottom and are evidences against him who says that there is nothing in the hadith literature to prove the virtue of this night. (Mufti Shafi` expresses his agreement with the above discussion). Nevertheless, Mullah `Ali Qari has pointed out that the hadith which describes a Prayer of one hundred raka`ah during each of which raka`ah Surah al-Ikhlas is to be recited has no basis whatsoever, nor is there any basis for the special attention bestowed to the night in which the Qur’an is completed in the Tarawih Prayers; in connection with which Mubarkapuri reminds that similarly the fast of the next day of the Laylatu al-Bara’ah has no religious significzne. A hadith that comes to this effect is fabricated (Tuhfah).

6. Ibn Jarir explains that the textual “hakim” is to be treated as “muhkam” (meaning, confirmed, clear in meaning, unambiguous: Au.). Ibn Kathir is also of the same opinion.

7. Ibn Jarir’s opinion is that the allusion is to Prophet Muhammad, in which case the translation should be, “And We were wont to send (a Messenger).”

8. That is, if you wish to believe (Razi from Abu Muslim), or, “if you would care for inner certainty” (Au.)

9. Manifest Smoke: i.e., a clearly visible smoke (Zamakhshari, Razi), in other words, something real and not imaginary (Au.). Dukhkhan There have been two opinions. One, that of Ibn Mas`ud through trustworthy reports viz., this has already happened. Another, that it will happen just before the Last Hour. Ibn Jarir adopts the opinion of Ibn Mas`ud. He reports that someone went up to Ibn Mas`ud and told him that someone was saying in the mosque (in a Qur’anic circle) that just before the Day of Judgment, a smoke will engulf the earth. It will affect the eyes and ears of the unbelievers while to believers it will be like catching cold. Ibn Mas`ud was reclining. He straightened up and said, “Why should not the people say, ‘I do not know’, instead of speaking out without knowledge. Let me explain. When the Quraysh delayed their decision about Islam, the Prophet prayed that they be made to experience the kind of drought that Yusuf had predicted. As a result, they were struck with starvation and began to eat bones and carrion. In that state they would cast a look at the heaven and it would look like it was filled with smoke: because of the hardship, hunger and thirst. It is in reference to this that Allah said, ‘Watch then, for a Day when the sky shall bring forth a manifest Smoke; enveloping the people: this is a painful torment.’ When that happened they said, ‘O our Lord, remove from us the torment, we shall be believers.’ Allah said in reply, ‘We are going to remove the torment a little, (but) you will surely revert.’ Then He added, ‘The day We shall assault them the greatest assaulting, We shall surely take the vengeance.’ Accordingly, Allah took vengeance on the day of Badr.” This opinion of Ibn Mas`ud is seconded by other authorities such as Mujahid, Qatadah, Abu al-`Aliyyah and others. (Zamakhshari also presents the above two opinions). Ibn Mas`ud is also reported (in sahih works: Au.) that the following signs have already been: Smoke, Lizam (meaning, “[a necessary [occurrence]; ref. 25: 77), the assaulting (of verse 16 of this Surah), Al-Qamar (54: 1), and Al-Rum (Surah 30).” The above report concerning the ten signs is in the Sahihayn. Ibn Mas`ud’s report concerning the drought can be found in Bukhari, Muslim, Tirmidhi, and others, narrated through several chains of narrators (Au.). With reference to the famine mentioned above, the following note from Yusuf Ali should throw further light: “The ‘smoke’ or ‘mist’ is interpreted on good authority to refer to a severe famine in Makkah, in which men were so pinched with hunger that they saw mist before their eyes when they looked at the sky. Ibn Kathir in his Tarikh mentions two famines in Makkah, one in the 8th year of the Mission, say the fourth year before the Hijrah, and another about the 8th year after the Hijrah. But as either or both of these famines lasted as many as seven years, the dates are to be taken very roughly. It is even possible that the two famines were continuous, of varying severity from year to year. Bukhari mentions only the post-Hijrah famine, which was apparently so severe that men began to eat bones and carrion. Abu Sufyan (about 8 A.H.) approached the holy Prophet to intercede and pray for the removal of the famine, as the Pagans attributed it to the curse of the Prophet. Sura xxiii., which is also Makkan, but of later date than the present Surah, also refers to a famine: see xxiii. 75, and n. 29

10. Or, “a Messenger who is clearly so (Au.); i.e., His being a Messenger is quite evident from his character, morals and deeds” (Mawdudi).

11. If the Prophet was tutored, could his tutor remain hidden from his wife and close companions: Khadeejah, Abu Bakr, `Ali, Zayd and others? (Mawdudi). And would the tutor remain in obscurity – never claiming the credit?

12. Predictably, that is what happened. Allah removed the torment and they went back to denial (Ibn Jarir from Ibn Zayd). Yusuf Ali expounds Allah’s mercy hidden behind the trials to which the humans are subjected: “Allah gives every chance to all His creatures, however rebellious. He gives them a little trial, perhaps personal, perhaps economic, to see if that would bring them to their bearings, and train their will in the right direction. Some are thus reclaimed, and some do not learn. Perhaps, for the latter, he gives them a chance by removing the trial; some are reclaimed, and some still remain obdurate. And so, in His wisdom, He allows His grace to work, again and again, until, at the last, Judgment must seize the last and irreclaimable remnant ‘with a mighty onslaught’. Such working of Allah’s Providence is clearly visible in the story of the Quraish. It is a pity that the economic conditions of Makkah have not been studied in detail in any of the standard biographies of the Prophet.”

13. It could be referring to, as Ibn Mas`ud, Ibn `Abbas, Mujahid, Dahhak, Abu al-`Aliyyah and others have said, the day of Badr (Ibn Jarir); but Ibn Kathir reports Ibn `Abbas, `Ikrimah and Hasan al-Busri, as saying that the allusion is to the Day of Judgment; although he accepts that there could be two “assaults” one at Badr, another on the Day of Judgment. Shawkani however argues that it fits the Day of Badr better than the Day of Judgment, when, in actual fact, there will be no assault, (but rather, one great shoving into the Fire: Au.).

14. That is, let go the Children of Israel with me. Alternatively, it could mean, “Give me the right I have upon you O people, that you should listen to me and follow me, for, I am a trustworthy Messenger” (Zamakhshari, Razi Alusi).

15. Although originally “rajm” was coined for casting stones (at someone), the word has been borrowed for other purposes such as, to cast a doubt, evil presentiment, abuse, or to sound rejection and drive away (Isfahani). There is no reason why all these senses have not been used at this point of usage (Tabari), predominant being, as Ibn `Abbas said, rejection by the tongue (Au.).

16. In this is the proof that one might abandon him who stubbornly pays no attention to the attention shown to him (Thanwi in different words).

17. Qatadah explained that the instruction pertained to the moment after Musa (asws) had crossed the sea while the water had remained parted, he thought of preventing the pursuers – Fir`awn and his forces – by striking the water with his rod again, to let the two sides join up and close the furrow. He was told to let the furrow as it was for drowning of the hosts. Several of the Salaf have expressed opinions close to this (Ibn Jarir, Ibn Kathir).

18. Hasan (al-Busri) has said that the Israelites went back to Egypt after Fir`awn was drowned. As for those who have rejected the theory, they have been influenced by historical reports. But, historical reports are not worthy of full trust (Thanwi). See Al-Manar's discussion in this connection in Surah al A`raf note 191 (Au.).

19. Do the heaven and earth weep for anyone? The answer given by `Ali, Ibn `Abbas, and Mujahid is: yes, they do weep. They explain that there is no man but he has a door for him in the heaven by which his sustenance is sent down and through which his good deeds rise up. When a believer dies, the door is closed and so the heaven weeps. Similarly, with his death, when the place where a believer used to do his Prayers goes empty the earth mourns. Fir`awn and his folks never offered any Prayers, nor any good deed that could pass through the door in the heaven. Consequently, neither the heaven nor the earth wept for them. In fact, a hadith is also quoted to this effect (Ibn Jarir, Qurtubi, Ibn Kathir); which is found in Nazm al-Mutanasir of Kittani, as well as in Thu`alibi (as pointed out by Qurtubi) but which is mursal (Au.). The hadith of above reference is as follows: Hafiz al-Musali reports on the authority of Anas b. Malik that the Prophet said,

“There is no human but there are two doors for him in the Heaven. A door from which his sustenance descends and a door by which his deeds and words ascend. When he dies they miss him and weep for him.” Then he recited this verse, “Then neither the heaven nor the earth wept over them.” Ibn Abi Hatim reports the same (Ibn Kathir). Ibn Kathir also points out that the hadith quoted can be traced in its shorter form to Tirmidhi, but which Tirmidhi himself declared untrustworthy. Ibn `Abbas is reported to have said, as in Hakim,(which he declared trustworthy: Alusi) that the earth weeps for a believer for forty days. Then he recited this verse (Ibn Jarir, Ibn Kathir). Razi, Qurtubi and Ibn Kathir quote in parts opinions which say that the heaven’s weeping is that it should get reddened at the horizons. This is what happened, as some reports say, the day Hussain was murdered. It is reported that the heaven remained crimson for no less than four months. It is also reported that they did not turn a stone after Hussain’s murder but found blood under it, and a solar eclipse took place immediately after it. These, they say, are the signs that the heaven cried at Hussain’s murder. But, Ibn Kathir writes, these reports seem to have been manufactured by the Shi`ah and the spirit behind them is no more than a joke. If Hussain occupied such a status as to cause natural phenomena of several sorts at his murder, then what about his father – greater than he – at whose murder nothing was noted; nor was anything noted at the murder of `Uthman. Further, who occupies a greater position than Prophet Muhammad? But when his beloved son Ibrahim died and solar eclipse happened to take place, and people thought that Ibrahim’s death was the cause, the Prophet emphatically rejected the connection. As for the proposition that the statement “the heaven and the earth did not weep for them” should be treated metaphorically, there seems to be no reason to resort to metaphorical interpretations when the apparent is possible. Why can the heavens and the earth not cry? If the inanimate can sing praises, [why can’t they weep]? (Thanwi). At this point, we might point out that a recent scientific paper says that several waves that originate from the Sun’s surface, seem to sound like the sun is singing a kind of musical song (Au.).