Haidar Hoballah

This is a lecture delivered at the Student and Islamic Community at the University of Cambridge on March 22, 2025

Introduction

Our discussion today will focus on certain aspects of Surah Al-Qadr, as it is difficult to cover all its interpretative dimensions. Therefore, I will briefly address two main points:

1.   How can we reconcile the revelation of the Quran on the Night of Qadr with the fact that the Quran was revealed over a period of twenty-three years and that the Prophet’s mission began on the 27th of Rajab?

2.   Is there truly a connection between the Night of Qadr and the infallible Imam?

I will limit myself here to presenting the viewpoints found among scholars and researchers without engaging in any evaluation or offering any personal opinion, but rather with the aim of understanding and analysis.

1. The Relationship Between the Night of Qadr, the Prophetic Mission, and the Revelation of the Quran

The main issue here revolves around two questions:

First Question:

If the Quran was revealed on the Night of Qadr, this implies that the Prophet was commissioned on that night, since the revelation of the first verses of Surah Al-‘Alaq marked the beginning of his mission. How, then, can the Quran be said to have been revealed on the Night of Qadr in Ramadan while the Prophetic mission took place in Rajab?

Second Question:

What does it mean for the Quran to have been revealed on the Night of Qadr when it was revealed over a period of twenty-three years? The Quran was revealed on the Night of Qadr, as well as in the months of Sha‘ban, Rabi‘ Al-Awwal, and various other months. Every month, some verses of the Quran were revealed over twenty-three years. Why, then, does the Quran state that it was revealed on the Night of Qadr, as if no revelation occurred outside that night? We know that revelation came to the Prophet on multiple days throughout the year, not just on the Night of Qadr. So why does the Quran specify that it was revealed on that night?

There is no fundamental problem concerning the first question for Sunni scholars, as many of them believe that the Prophetic mission took place in Ramadan, not in Rajab. Although there are about three weak reports suggesting it occurred in Rajab, these are attributed to some Sunni scholars. However, since most Sunnis maintain that the mission began in Ramadan, they do not face any need to reconcile the revelation of the Quran in Ramadan with the mission in Rajab. Some of them also believe that what occurred in Rajab was the Isra and Mi‘raj, not the beginning of the mission. It seems that some people may have confused the two events, assuming that the Isra and Mi‘raj were the same as the Prophetic mission, thus attributing the mission to Rajab. This is the general Sunni perspective.

As for the Twelver Shia, many of their narrations—approximately ten reports—affirm that the 27th of Rajab is the day of the Prophetic mission. For this reason, they mention certain recommended acts on this day, such as fasting. Based on this belief, the question about the difference between the day of the mission and the day of the Quran’s revelation arises for them.

Thus, the first question is more of a Shia concern than a Sunni one. However, the second question—regarding the revelation on the Night of Qadr while also spanning twenty-three years—is a concern shared by both Sunnis and Shias.

On This Topic, There Are Multiple Perspectives:

First Perspective:

This view holds that the Quran was revealed in two phases:

1.   The first phase was a complete, one-time revelation.

2.   The second phase was a gradual revelation over twenty-three years.

According to this perspective, the gradual revelation began on the day of the Prophet’s mission, while the one-time revelation occurred on the Night of Qadr. This explanation aims to resolve the issue entirely.

However, those who support the idea of an instantaneous revelation differ on its details, leading to three main opinions:

A. The Quran Was Revealed in One Instance to the "Preserved House" (Bayt Al-Ma‘mur)

Some believe that on the Night of Qadr, the Quran was sent down in its entirety to the "Preserved House" (Bayt Al-Ma‘mur), which is said to be located in either the first, third, fourth, sixth, or seventh heaven, or even above the seventh heaven. From there, it was gradually revealed to Earth.

At this point, it is worth examining the concept of Bayt Al-Ma‘mur. The Quran mentions Bayt Al-Ma‘mur, and it is very likely referring to the Kaaba, which was known as a "frequented" or "inhabited" house in Arab culture. The Kaaba is also called Al-Bayt Al-‘Atiq (the Ancient House) and is described as "frequented" because it is continuously visited by pilgrims and worshippers.

However, some Islamic narrations, attributed to certain Companions and early scholars (Tabi‘un), suggest that Bayt Al-Ma‘mur is a celestial house parallel to the Kaaba, located in one of the heavens. These narrations also claim that it is superior to the Kaaba and that angels perform tawaf (circumambulation) around it in great numbers. This idea gave rise to the notion of a celestial house with this name, and subsequently, the belief that the Quran’s one-time revelation was to this celestial house.

One of the most prominent narrators who spoke about Bayt Al-Ma‘mur was Abu Huraira. Later, the concept was introduced into Shia tradition, most likely through Sheikh Al-Kulayni (d. 329 AH) and Sheikh Al-Saduq (d. 381 AH). Both scholars transmitted a narration from Imam Ja‘far Al-Sadiq in Al-Kafi and Al-Amali that includes the idea of Bayt Al-Ma‘mur and suggests that the Quran was first revealed there. Moreover, Al-Saduq explicitly endorsed this belief in his doctrinal works, stating that the Quran was first sent down to Bayt Al-Ma‘mur, and from there, it descended gradually to Earth over twenty years.

For this reason, Sheikh Al-Mufid (d. 413 AH) criticized this notion, rejecting it outright. He argued that Al-Saduq relied on a single narration, which was weak and unreliable. Despite this criticism, the idea persisted and reappeared in the works of Sheikh Al-Tusi (d. 461 AH) and remains in circulation to this day.

It is also worth noting that the narration cited by Al-Saduq from Imam Al-Sadiq is considered weak in terms of its chain of transmission.

In any case, this is the first opinion regarding the location of the Quran’s one-time revelation—namely, Bayt Al-Ma‘mur.

B. The Quran Was Revealed in One Instance to the Lowest Heaven

According to a narration from Ibn Abbas, the Quran was revealed in its entirety on the Night of Qadr to the lowest heaven. From there, it was gradually revealed over twenty-three years, beginning on the day of the Prophet’s mission.

C. The Quran Was Revealed in a Summary Form to the Prophet’s Heart

A group of scholars—among them Allama Tabatabai—believe that the Quran was revealed in its entirety, but only in a summary or general form, to the heart of the Prophet Muhammad. According to this view, there is a distinction between inzal (instantaneous revelation) and tanzil (gradual revelation). They argue that inzal refers to the one-time revelation of the Quran in its entirety on the Prophet’s heart during the Night of Qadr, while tanzil refers to its gradual revelation over time, beginning in Rajab.

Tabatabai bases this idea on the linguistic distinction between the two terms, emphasizing that inzal implies a complete, one-time descent, while tanzil denotes a step-by-step revelation.

However, other scholars—such as Sheikh Al-Mufid, Sayyid Muhammad Hussein Fadlallah, and Sheikh Salihi Najafabadi—reject the notion of two separate revelations of the Quran. They argue that the idea of an instantaneous revelation is based on weak narrations. Additionally, they assert that the claim that the Quran was revealed to the Prophet’s heart is mere speculation, and that the supposed distinction between inzal and tanzil has no solid basis in Arabic linguistics. In Arabic, anzala does not necessarily mean an instantaneous revelation, nor does Tanzzile necessarily indicate a gradual one.

Second Perspective:

This perspective asserts that the Quran was indeed revealed on the Night of Qadr, marking its very first descent. Supporters of this view rely on the Quran itself for evidence. By comparing different verses, they conclude that the Quran explicitly states its revelation on a specific night:

"Ha-Meem. By the Clear Book. Indeed, We sent it down on a blessed night—surely, We were to warn. On that night, every matter of wisdom is determined—by Our command. Surely, We have been sending messengers." (Surah Al-Dukhan: 1-5)

The pronoun in anzalnahu ("We sent it down") refers to Al-Kitab Al-Mubin (the Clear Book) mentioned in the previous verse. The following verses speak of warning (inzar) and sending (irsal), both of which are concepts closely tied to divine revelation and prophethood. From this, it is understood that what was revealed on the Night of Qadr was indeed the Quran.

Thus, this perspective interprets the beginning of Surah Al-Qadr in the same light. Since the pronoun in anzalnahu is not explicitly connected to anything else in the passage, the logical conclusion is that it refers to the Quran.

As for the concept of a one-time revelation (inzal), this view denies its existence. They argue that when the Quran states that it was revealed on the Night of Qadr, it does not mean that the entire Quran was sent down all at once. Rather, it means that the process of revelation began on that night.

An analogy can be drawn to a historical event: If one says, “On 10/10/2000, Egypt supplied Lebanon with gas,” it does not mean that all the gas was delivered on that exact date. Instead, it signifies that the supply process started on that day. Similarly, the revelation of the Quran commenced on the Night of Qadr, but it continued gradually over time.

The Prophetic Mission (Mab‘ath) Can Be Explained in Two Ways:

1.   The difference between the Mab‘ath (prophetic mission) and the revelation of the Quran is that Mab‘ath refers to the moment when the Prophet was officially sent to convey the message to the people. It is possible that divine revelation had descended upon the Prophet before this, but he was not yet instructed to deliver a message to humanity. That command may have come at a later stage.

This idea may seem strange to some people, as they assume that receiving divine revelation automatically means that the person has been sent as a messenger to the people. However, this is not necessarily the case. Revelation may descend upon a person without them being a Rasool (Messenger) or even a Nabi (Prophet) tasked with a mission. An example of this is Lady Maryam (Mary), who received divine revelation but was not a prophet or messenger. Therefore, the mere fact that revelation descends upon someone does not mean that they have been appointed to deliver a divine message.

2.   The idea that the Prophet’s mission (Mab‘ath) took place in the month of Rajab is based on weak narrations and should not be relied upon.

In conclusion, The Quran explicitly states that it was revealed in the month of Ramadan and on the Night of Qadr, not in Rajab. Therefore, we adhere to what the Quran affirms and believe that its gradual revelation began in Ramadan, with no other form of revelation preceding it. At most, one could say that the revelation of the Quran began in Ramadan, while the Prophet was commanded to publicly call people to Islam in Rajab.

2. The Relationship Between the Night of Qadr and the Imam

It is widely believed in Shi‘a circles—especially in contemporary times—that on the Night of Qadr, hosts of angels descend upon the infallible Imam, continuing until dawn. These angels inform him of all divine decisions concerning the universe and existence, making him a central figure in the governance of the world’s affairs. According to this view, the essence and mystery of the Night of Qadr revolve around the infallible Imam.

This understanding reinterprets the concept of the Night of Qadr through the lens of Shi‘a theological principles, intertwining the doctrine of the Imam’s knowledge of the unseen (‘Ilm al-Ghayb) with the theory of Wilayah Takwiniyyah (the Imam’s metaphysical authority over the world). Due to this belief, some Shi‘a texts even refer to Surah Al-Qadr as Surah Al-Wilayah (the Chapter of Divine Authority).

The Key Question:

Where did this interpretation originate? How was this connection between the Night of Qadr and the doctrine of Imamate established?

The Answer:

This understanding is based on a collection of narrations attributed to the Ahlul Bayt. In Usul Al-Kafi, a foundational Shi‘a hadith compilation by Sheikh Al-Kulayni, there is an entire chapter dedicated to this topic under the title: "Regarding the Meaning of 'Indeed, We Revealed It on the Night of Qadr' and Its Interpretation." This chapter presents a series of narrations suggesting that the Night of Qadr serves as proof of Imamate.

The reasoning behind this claim is as follows: If the Night of Qadr is a recurring event every year and not a singular night that occurred only during the Prophet’s lifetime—as many Sunni scholars believe—then it implies that each year, there must be a person upon whom divine revelation descends, just as it did upon the Messenger of Allah. According to this interpretation, the only figure who can fulfill this role is the infallible Imam.

Based on this reasoning, the belief in a firm and inseparable connection between the Night of Qadr and the infallible Imam—particularly Imam Al-Mahdi—became widely accepted within Shi‘a thought.

One of these narrations is reported from Imam Al-Baqir, who said:

"O Shi‘a community! Argue using the chapter 'Indeed, We sent it down' (Surah Al-Qadr), and you will be victorious. By Allah, it is Allah’s proof over creation after the Messenger of Allah. It is the supreme authority of your religion, and it is the ultimate extent of our knowledge, O Shi‘a community..." (Al-Kafi 1:249).

The phrase "you will be victorious" (taflujū) means that you will prevail and succeed.

In another narration recorded by Ali ibn Ibrahim Al-Qummi in his Tafsir—without attributing it to any Imam or providing any chain of transmission—it states regarding the verse: "The angels and the Spirit descend therein" (Al-Qadr:4):

"The angels and the Holy Spirit descend upon the Imam of the time and deliver to him what they have recorded of these matters." (Tafsir Al-Qummi 2:431).

Similarly, Al-Kulayni and others narrated from Al-Hasan ibn Al-‘Abbas ibn Al-Juraysh (or Al-Harish), from Abu Ja‘far II (Imam Al-Jawad), that Amir Al-Mu’minin (Imam Ali) said to Ibn Abbas:

"The Night of Qadr occurs every year, and in that night, the affairs of the year are decreed. After the Messenger of Allah (peace be upon him and his family), there are those who hold authority over this matter."

Ibn Abbas asked, "Who are they?"

He (Ali) replied:

"I and eleven from my progeny, who are divinely inspired Imams." (Al-Kafi 1:532-533; Kamal Al-Din 304-305).

Additionally, Al-Qummi narrates through his chain from Abu Al-Muhajir, from Abu Ja‘far (Imam Al-Baqir), who said:

"O Abu Al-Muhajir, the Night of Qadr is never hidden from us. The angels circumambulate around us on that night..." (Tafsir Al-Qummi 2:290).

However, Abu Al-Muhajir is a completely unknown figure, and nothing is known about him.

Criticisms of Some Hadith and Quranic Scholars

Let us pause here for a moment. Upon reviewing these narrations in Al-Kafi and comparing them with other reports from different sources, an important observation arises in the field of hadith studies: many of these narrations contain recurring names in their chains of transmission. The most prominent among them are two individuals:

1.   Al-Hasan ibn Al-‘Abbas ibn Al-Harish (or Al-Juraysh)

2.   Ahmad ibn Muhammad Al-Sayyari

When we examine the historical accounts of these two narrators, we find that both were among the most extreme ghulat (exaggerators) throughout history and were accused of fabrication.

Sheikh Al-Tusi states:

"Ahmad ibn Muhammad ibn Sayyar, also known as Al-Sayyari, is weak in hadith, corrupt in doctrine, abandoned in transmission, and frequently transmits disconnected reports." (Al-Fihrist: 66).

Similarly, Al-Najashi states:

"Al-Hasan ibn Al-‘Abbas ibn Al-Harish is extremely weak. He authored a book titled 'Indeed, We sent it down on the Night of Qadr,' which is a poorly narrated and linguistically incoherent text." (Al-Fihrist 60-61).

Therefore, it is rarely found a narration on this subject that is not transmitted by one of these two individuals. In Al-Kafi, in the chapter mentioned earlier, Al-Kulayni records nine narrations—all of which come from Ibn Al-Harish, and perhaps this reinforces the idea that Al-Kulayni did not find narrations related to this concept except from this extremist man.

Alright, let’s set aside the chains of transmission of these narrations and focus on the idea they present. Is it necessarily, correct? Does the Quran support it? In other words, let’s critically examine the content of these narrations and their reasoning behind this concept.

Surat Al-Qadr, Surat Ad-Dukhan, and similar verses indicate that the angels and the Spirit descend on the Night of Qadr. However, they do not state that these angels meet any of the infallibles or descend upon them, including the Messenger of Allah—except for the revelation of the Quran. The verses simply describe this night as one filled with divine decrees and decisive matters. But this does not mean that everything determined or revealed that night is necessarily related to the Prophet, apart from the revelation of the Holy Book. Perhaps this descent has other purposes unknown to us. So, what is the basis for linking this descent to the presence of an infallible? And why assume that this descent specifically occurs upon the infallible?

The verses indicate that divine decrees descend from the heavens to the earth on this night. But how does this descent occur? Does it descend upon a human being, or does it encompass the entire created order? The Quranic text does not specify this—if anything, the more plausible interpretation is that this descent refers to the initiation of divine laws for the coming year, given that the Night of Qadr recurs annually.

One might argue that the phrase “Peace it is until the emergence of dawn” (Qadr:5) implies that peace is conveyed to a specific person, as if the angels descend in successive groups to greet the infallible Imam until dawn.

However, this interpretation is incorrect. In Arabic, the word salam means safety and absence of harm. This night is one of peace, in which God grants his servants security through the decrees he sends down to organize their affairs for the coming year. It signifies that whatever is decided for them is for their ultimate benefit. There is no linguistic basis to suggest that this verse implies a greeting being given to a particular person.

Even if we were to assume that salam requires a recipient, why must it be exclusively the Imam? The angels could descend to bestow peace and mercy upon all believers and righteous individuals, including the Imam. What is the evidence that this peace is limited to the Imam? And what proof is there that this peace signifies the Imam’s appointment to govern the world for the coming year?

Thus, it can be said that the idea of linking the Night of Qadr to the Imam originates from narrations rather than from the Quran itself. Moreover, these narrations have issues with their sources, as their primary transmitter is the Tafsir of Surat Al-Qadr by Ibn Al-Harish, a figure accused of fabrication, weak narration, and inconsistency.