One of the main forces opposing the European colonialists were the followers of Sufi tariqats. In many regions of the Islamic world - in Africa, the North Caucasus, India, Southeast and Central Asia, etc. - Sufis actively participated in the fight against imperialism, often becoming the core of resistance. Among the inhabitants of Algeria, the banner of struggle against the invaders was raised by Abd al-Qadir al-Jazairi, the son of a sheikh and himself a follower of Sufism. In Algeria, he is a national hero, known no less than the legendary Libyan Omar al-Mukhtar from the Sanusite tariqa.
At the age of 17, the whole world knew Abd al-Qadir as the leader of the Mujahideen. But, unfortunately, we still know little about him as a poet, and he is the author of a deep Sufi poem, as a theologian and public figure.
Since childhood, the future leader of the fight against the French was distinguished by his thirst for knowledge and diligence in his studies. He studied the Koran, theological and other sciences necessary and accessible at that time, in particular, foreign languages. Already at a young age, Abd al-Qadir went on Hajj with his father, visiting various cities of the Islamic world along the way, and returned to his homeland a few months before the start of colonization.
Having landed, the French troops met fierce resistance from the local population. One of the leaders of this struggle was Abd al-Qadir, who returned from Hajj. For his skill and courage, several tribes proclaimed him their emir (political leader). He managed to overcome the fragmentation of different population groups and tried to create a united state with its capital in Mascara. The ulema also supported him, which was important in the current situation.
For several years, the Algerians, led by Sheikh Abd al-Qadir, managed to completely blockade several French garrisons, as a result of which in 1834 the colonial authorities were forced to conclude a peace treaty with them. True, a year later the French violated the agreement, but were again defeated and recognized the power of the emir in the central and western regions of Algeria. By 1838, almost all of Algeria was under the control of Abd al-Qadir. This was the highest point of his state's prosperity.
Realizing that the French would not deviate from their goal, the Algerians began to intensively develop their military industry. Saber, gun, foundry, cannon and gunpowder factories were created, as a result of which the Algerian army became very formidable in technical terms. So, it was armed with about 250 guns, which, of course, played a significant role.
During the truce, Abd al-Qadir also took measures to establish order within the country. He managed to limit the power and income of local rich people and carried out administrative reform, dividing the state into several regions. Judicial and tax reforms were also implemented. Thus, the new state had all the features it needed, including issuing its own currency.
There is no doubt that it was thanks to such a competent approach that the Algerians were able to resist such a formidable force as the French army. However, the forces still turned out to be unequal - on the side of the colonialists there was not only quantitative (their number reached 100 thousand people), but also technical superiority.
After a respite, French troops captured the city of Constantine, which by that time was not controlled by the emir. Minor clashes began, which then grew into a real war. Colonial troops, without thinking at all about the concepts of honor and morality, used scorched earth tactics, destroying everything in their path - from people to animals.
For several years, the Algerians, under the leadership of Sheikh Abd al-Qadir, resisted colonization, but were ultimately defeated. Most of the state was occupied, and he himself took refuge in the territory of neighboring Morocco, whose authorities also participated in the resistance, but, like their neighbors, were defeated. As a result, under pressure from the French, they were forced to agree to expel the sheikh from the country.
Meanwhile, the seizure of land caused a new uprising, and Sheikh Abd al-Qadir was invited by the Algerians to lead them. In response, colonial troops, to which reinforcements were constantly arriving, began to destroy entire settlements, leaving no one alive.
Realizing that further resistance will lead to the complete extermination of the people, Sheikh Abd al-Qadir makes a difficult decision - he goes to negotiate with the French. The main condition that the sheikh sets is the end of the persecution of the civilian population, and as a concession on his part, he promises to leave Algeria and go with his family and closest supporters to Egypt.
The Governor General, the Duke of Orleans, personally promises to honor this treaty, but at the last moment he breaks his word. Mujahid and his family are arrested and sent to France, where he is imprisoned, first in Toulon and then in the castle of Amboise.
But the sheikh's story does not end there. Due to various circumstances, ranging from political pressure from Great Britain, which competed with France, and ending with the coming to power of the new ruler Napoleon III, Sheikh Abd al-Qadir gains freedom. As a condition, he is made to promise that he will never set foot on Algerian soil again.
He settles in the Middle East, where he was personally invited by the Sultan of the Ottoman Empire. During this period, the sheikh was mainly engaged in creative activities, traveling to different regions of the Islamic world, including performing Hajj twice. On May 26, 1833, the soul of Sheikh Abd al-Qadir leaves this world and appears before the Almighty.
One of the characteristic features of the national hero of Algeria, oddly enough, was his peace-lovingness and tolerance. Yes, yes, this is not deception or fantasy. Historical chronicles record an exchange of letters between Sheikh Abd al-Qadir and Imam Shamil. From them it becomes obvious that even at the height of hostilities, they both opposed violence and cruelty and called for peaceful dialogue with representatives of other faiths. There is no doubt that these letters should become public knowledge so that those who do not understand the essence of jihad, believing that it means the total destruction of dissidents, can learn a lot from them.
Sheikh Abd al-Qadir is also difficult to accuse of cowardice or inconsistency with the spirit and letter of Islam - with his struggle he forever earned the title of national hero of Algeria, who is recognized and honored by all citizens of this country without exception. If Muslims want to be like such outstanding people, then they must study history and not throw it aside as not suitable for their beliefs. After all, today we cannot even in the slightest degree compare with such people either in their courage and bravery, or in heroism and willpower, or in knowledge and fear of God.
Sheikh Abd al-Qadir carried his truly Islamic attitude towards representatives of other religions through all the adversity and difficult times of being in captivity. But this was especially evident during the events in Damascus, when clashes between Muslims and Christians began. The Russian vice-consulate was also attacked. Only thanks to the intervention and intercession of the sheikh, Vice-Consul Makeev was saved from imminent death. Many other Christians were also saved, for which Imam Shamil, who continued correspondence with the sheikh, thanked him with these words: “May you be reconciled with the Almighty God! And may He bless you with wealth and children, for you fulfilled the words of the great Prophet, sent by God out of mercy to people, and did not allow enmity to take root against us because of our faith.”
To this the sheikh answered him: “Violence triumphs in all countries, and its results are shameful. However, people in our days of temptation lose their heads to such an extent that little seems good to them... How sad it is to see so few religious people and so few who still resort to the power of justice. There are so few of them that the ignorant began to believe that the source of faith in Islam is rudeness, cruelty and detachment from all non-believers.”
How relevant and instructive these words are, especially now, when this problem has become so acute that it requires an immediate solution. When ignorance takes the place of knowledge, the world plunges into darkness. When Muslims forget about good morals, which, according to the hadiths of the Prophet Muhammad (peace and blessings of Allah be upon him), “on the Day of Resurrection on the scales of the believer ... will not be more difficult,” the Islamic world plunges into the abyss. When a person is deprived of mercy, he becomes “ill-fated”, and “Allah will not have mercy on one who does not show mercy towards people.” Only when these noble qualities return to Muslims can we expect that such outstanding people as Sheikh Abd al-Qadir and Imam Shamil will again appear in our midst. May the mercy of Allah be with them!
Abd Al-Qadir (6.9.1808 -26.5.1883), national hero of Algeria, commander, scientist, orator and poet. Belonged to an influential feudal family In 1832-1847 he led the uprising against the French occupation of Algeria (see Abd al-Qadir's uprising). In 1832, the rebel tribes proclaimed Abd al-Qadir the ruler of Western Algeria (he soon took the title of emir). In 1847-1852 he was a prisoner in France, in 1853-1854 he lived in Bursa, from 1855 in Damascus, where he studied theology. During the Christian pogrom in Damascus in 1860, he advocated an end to the hostility between the Druze and Maronites, which was fanned by the French colonial authorities.
Materials from the Great Soviet Encyclopedia were used.
Abd al-Qadir (1808-1883) - national hero of Algeria and since 1831 the leader of the struggle of the Algerian people against the French colonialists. Born in Wadial Hammam near the city of Maskara in western Algeria in the family of Mahi ad-Din, a sheikh of the Hashim tribe and the head (muqaddam) of the military-religious brotherhood of Qadiriyya. Having received a religious and philosophical education in Algeria, he and his father made a trip to the countries of the Arab East in 1825-1828. From 1831 he took part in the resistance to the French who invaded Algeria. In November 1832 he was elected by the tribes of the West. Emir of Algeria and created a state that existed until 1847. A. al-K. twice (in 1834 and 1837) he forced the French to make peace with him. A gifted poet, orator and a keen connoisseur of Arabic-Islamic literature, a collector of valuable books and manuscripts. In 1847-1852 he lived in captivity in France, in 1853-1855 in Brussa, in Turkey, and then until the end of his life in Damascus, studying literature and theology. He corresponded with Shamil, exiled to Kaluga. In 1860 he saved thousands of Damascus Christians from death during an outbreak of religious strife, for which he received awards from many countries, including Russia. He enjoyed significant authority both in the Muslim world and in Europe. A large Algerian diaspora formed around him in Damascus, he published the newspaper Al-Muhajir (Emurant),
R. G. Landa.
Russian historical encyclopedia. T. 1. M., 2015, p. 23.
Abd-Al-Qadir, Nasir ad-din ibn Muhiddin al-Hasani (1808-26.V. 1883), leader of the liberation struggle of the Algerian people against the French colonialists, national hero of Algeria. He belonged to an influential feudal family. Born in the town of Getna, near Maskara (Algeria). Received a religious and philosophical education. In 1832, the tribes of Western Algeria proclaimed Abd al-Qadir sultan (he soon took the title of emir). A talented commander, intelligent and energetic politician, Abd al-Qadir led the uprising against the French occupation of Algeria in 1832-1847 (see Abd al-Qadir uprising). Abd-Al-Qadir - scientist, orator and poet, contributed to the creation of public schools in Algeria, collected a library of rare books and manuscripts. In 1847-1852 he was a prisoner of war in France; then he lived in Damascus, where he studied theology. In 1860, during the Christian pogrom in Damascus, provoked by French agents, he spoke out for ending the hostility between the Druze and Maronites and saved the lives of 1.5 thousand Christians, for which he received the Grand Cross of the Legion of Honor from the French government, and the Order of the White Eagle from the Russian government .
A. I. Maltseva. Moscow.
Soviet historical encyclopedia. In 16 volumes. - M.: Soviet Encyclopedia. 1973-1982. Volume 1. AALTONEN – AYANY. 1961.
Works: Rappel a l "intelligent, avis a l" indifférent, trad. par G. Dugat, P., 1858.
Literature: Azan P., L "émir Abd el-Kader, P., 1925; Bu Aziz Yahya, Batl al-kifah al-amir Abd al-Qadir al-Jazairi (Battle hero emir Awd al-Qadir al-Jaaairi) , Tunisia, 1957.
Abd el-Kader (1808-1883) - Arab political and military leader, leader of the national struggle for Algerian independence against France. In 1832, Abd el-Kader was elected emir of the tribes of western Algeria. Having united these tribes into a single union, Abd el-Kader created an Arab state (emirate) on their territory, the main task of which was to organize a guerrilla war against the French. At the same time, in the fight against the French, Abd el-Kader successfully used the weapon of diplomacy. On 25.II 1834, he concluded a peace agreement with the governor of Oran, General Demichel, according to which the French recognized the power of Abd el-Kader over all of western Algeria (with the exception of Oran and the adjacent coastal strip). In 1835, the French resumed the war against A., but were defeated. According to the new peace agreement concluded by Abd-el-Kader with Marshal Bugeaud in Tafna (30.V 1837), the French recognized his authority not only over the western, but also over the central part of Algeria. Abd-el-Kader, for his part, renounced his claims to the province of Constantine and guaranteed the French freedom of trade on his territory. In 1839, the French, having concentrated an army of 100,000 in Algeria, twice the size of Abd el-Kader's forces, violated the agreement in Tafna and invaded the territory of the emirate. Having lost his territory, Abd el-Kader fled to Morocco in 1844. Pursuing him, the French invaded Morocco, defeated the Moroccans and imposed a peace treaty on them (10.IX 1844), according to which Abd-el-Kader was outlawed and Morocco undertook to stop helping him. Abd el-Kader returned to the Algerian Sahara and continued to fight there until the end of 1847, when, as a result of betrayal, he was captured by the French. Abd-el-Kader was imprisoned in France until 1852; after liberation he lived in Syria.
Diplomatic Dictionary. Ch. ed. A. Ya. Vyshinsky and S. A. Lozovsky. M., 1948.
Essays:
Rappel a 1"intelligent, avis a 1"in-different, trad. par. G. Dugat, P., 1858.
Literature:
Oganisyan Yu., Abd-al-Kadir, M., 1968;
Bu Aziz Yahya, Batlal-kifahal-amir Abd-al-Qadiral-Jazairi (Combat hero emir Abdal-Qadiral-Jazairi), Tunisia, 1957.
Khmeleva N. G. The State of Abd al-Qadir of Algeria. M., 1973;
Azan P., L'émir Abd el-Kader, P., 1925;
Kaddache M. L "emir Abdelkader. Madrid, 1974; Lacoste.
Nouschi A., Prenant A. L "Alg6rie: passe et present. P., 1960.
The genealogy of Abd al-Qadir ibn Muhidin ibn Mustafa ibn Muhammad ibn Mukhtar ibn Abdu al-Qadir refers to Imam Hasan, the son of the companion of Ali ibn Abi Talib (may Allah be pleased with them). (September 6, 1808 - May 26, 1883, Damascus), is a national hero of Algeria, commander, scientist, Sufi, orator and poet.
He came from an ancient and noble marabout (priestly) family in Oran.
He studied at Maskara, at the Khetne religious school, which was under the direction of his father, the Sufi Sheikh Muhidin.
Abd al-Qadir was also a follower of Sufism. He is in many ways similar to the Libyan Omar al-Mukhtar from the Sanusite tariqa and is similar in affairs to the Imam of Chechnya and Dagestan Shamil.
Thanks to his extraordinary abilities, piety, learning and the art of wielding weapons, Abd al-Qadir gained wide fame in his youth. Already at the age of 17, Abd al-Qadir al-Jazairi was known throughout the world as a leader. Since childhood, he received an excellent religious education and knew foreign languages.
To get rid of the persecution of the suspicious Algerian dey (the title of lifelong ruler of Tunisia in the late 16th century - 1705, Tripoli in 1609-1711 and Algeria in 1711-1830), he went to Egypt, where he first had to meet European civilization. From here he and his father performed the Hajj to Mecca, visiting various cities of the Islamic world along the way. In Damascus, he met with the great Tariqat sheikh, the world-famous scientist Khalid al-Baghdadi (1778-1826). Abd al-Qadir, having entered under the spiritual tutelage of Sheikh Khalid al-Baghdadi, became his murid. When he returned to his homeland, the French conquered Algeria, expelling the Turks, while many Arab tribes rebelled.
The revolt of Abd al-Qadir al-Jazairi is a popular uprising in Algeria against the French in 1832-1847.
The prerequisite for the uprising was the beginning of French colonization of the territory of modern Algeria in 1830. The revolt was started by the Arab-Berber tribes of the Oran province in May 1832. With the support of theologians, the banner of the struggle against the invaders was raised by Abd al-Qadir al-Jazairi.
He managed to overcome the fragmentation of different social groups. The war turned out to be extremely stubborn and bloody, the French suffered a number of defeats and were forced to conclude a peace treaty in February 1834.
In 1835, the war resumed, but the French were again defeated and in May 1837 another peace treaty was concluded, according to which France recognized the power of Abd al-Qadir al-Jazairi over most of Western Algeria.
The years 1837-1838 became the highest point of prosperity for the state of Abd al-Qadir. By 1838, almost all of Algeria was under his control.
The political system that he created can be compared with the imamate of Imam Shamil in Dagestan 1829-1859.
Abd al-Qadir and Sheikh of the Naqshbandi tariqa Shamil were contemporaries, and they had a lot in common: they were Muslim leaders, great commanders, military strategists, politicians, diplomats, and most importantly, they were very God-fearing righteous people, true Sufis who followed the path knowledge of the Almighty Creator.
Thanks to the efforts of Abd al-Qadir al-Jazairi, the country's economy became militaristic due to the need to resist further French invasion. The military industry developed rapidly: saber, gun, foundry, cannon and gunpowder enterprises were created. In the country, along with the tribal militia, a regular army was organized, and several lines of defense were created.
The Algerian army became quite formidable in technical terms. So, it was armed with about 250 guns, which, of course, played a significant role.
During the truce, Abd al-Qadir carried out reforms: administrative, dividing the country into several regions; economic, aimed at redistributing income in society; judicial and tax. The state of Abd al-Qadir al-Jazairi issued its own currency.
On October 18, 1838, the French violated the peace treaty of 1837. The French army captured the city of Constantine, and by 1843 captured most of the country, weakened by the betrayals of large feudal lords. Abd al-Qadir took refuge in neighboring Morocco, whose authorities also participated in the resistance to French troops. However, they too were defeated and were forced to expel Abd al-Qadir al-Jazairi from the country. In 1845, a new uprising began in Algeria, led by Abd al-Qadir, who had returned from exile. In 1847 the rebels were defeated.
Colonial troops, to which reinforcements were constantly arriving, began to destroy entire settlements, leaving no one alive.
The French army was increased to 110 thousand people, 18 punitive detachments began to destroy Algerian villages and exterminate their inhabitants.
Realizing that further resistance will lead to the complete extermination of the people, Sheikh Abd al-Qadir makes a difficult decision - he negotiates with the French. On December 21, 1847, he agreed to surrender. The main condition that the sheikh sets is the end of the persecution of the civilian population, and as a concession, he promises to leave Algeria and go with his family and closest supporters to Egypt.
After 2 days, the surrender was officially accepted by the French command and the Governor-General of Algeria, Prince Henry of Orleans. They promised to satisfy Abd al-Qadir's conditions, but broke their word. The captive sheikh and his family were sent to France, where he was kept in custody in Toulon, and then, from November 1848, in the castle of Amboise (in the Loire Valley).
In France he lived under gentle, honorable supervision. In Britain, a rival with France, a campaign was launched for his release. In October 1852, Abd al-Qadir was released by order of Napoleon III, vowing not to appear in Algeria again. Napoleon III granted him a pension.
After this, at the invitation of the Ottoman Sultan, he settled in Brus, and in 1855 he moved to Damascus, where in the summer of 1860 he stood up for Christians who were subjected to severe persecution.
In July 1860, Abd al-Qadir helped many Christians escape. For this, the French government, which provided the former enemy with a pension of 4 thousand lire, awarded him the Order of the Legion of Honor.
The archive of the foreign policy of the Russian Empire of the Russian Foreign Ministry also contains valuable materials directly related to Shamil. Of particular interest is the exchange of letters between him and Abd al-Qadir, who at that time led the anti-French uprising in Algeria. These letters show that, like Shamil, Abd al-Qadir clearly spoke out against acts of violence, against terrorism, and called for religious tolerance and peaceful inter-civilizational communication.
From 1855, after the defeat of the uprising, Abd al-Qadir lived in Damascus and studied theology. During the Christian pogrom in Damascus in June 1860, when the Russian vice-consulate was attacked, Abd al-Qadir, who preached ideas of religious tolerance, saved many Christians, including vice-consul Makeev. The merits of Abd al-Qadir were highly appreciated by Russia. He was awarded the Order of the White Eagle.
Immediately after this, Shamil, in a letter to Abd al-Qadir in 1860, reacted to the incident as follows: “My ears were amazed by the news, unbearable to hear and contrary to the very nature of what happened between Muslims and infidels and what should not have happened in Muslim world, especially since it threatened to spill over into rebellion among all Muslims. My hair stood up from all these horrors, the smile disappeared from my face...” And further: “May you be reconciled with God Almighty! And may He bless you with wealth and children, for you have fulfilled the words of the great Prophet (PBUH), not only permitted, but also desirable - this), sent by God in mercy to people, - and did not allow hostility to take root against us because of our faith."
In turn, Abd al-Qadir answered Shamil in 1861: “Violence triumphs in all countries, and its results are shameful. However, people in our days of temptation lose their heads to such an extent that little seems good to them. How sad it is to see such "There are few religious people and so few are those who still resort to the power of justice. They are so few that the ignorant have begun to believe that the source of faith in Islam is rudeness, cruelty and detachment from all other religions."
This position of these Muslim figures well known to the world seems very relevant and instructive in the current conditions.
During the period of exile, Abd al-Qadir wrote a lot and studied philosophy. He made two more hajj to Mecca, as well as several trips to other Islamic countries and to Europe.
In 1867 he visited the World Exhibition in Paris and in November 1869 was present at the opening of the Suez Canal. There he met with the Imam of Dagestan and Chechnya, Shamil.
Abd al-Qadir wrote a very interesting religious and philosophical work, which Dugas translated from Arabic into French under the title: “Rappel à l’intelligent; avis à l’indifférent” (Paris, 1858).
The great leader Abd al-Qadir al-Jazairi died in Damascus on May 26, 1883, 1300 according to the Hijri. He was buried next to Ibn Arabi, according to his will, in a cemetery in which no one was buried except the leaders of the country. His remains were returned to Algeria in the 1970s.
06 September 1808 - 26 May 1883
Arab emir, national hero of Algeria, commander, scientist, orator and poet
Biography
He came from a very ancient and noble marabout (priestly) family in Oran.
In France, he lived under gentle, honorable supervision with his family until Napoleon III freed him with a pension. On December 21, 1852, he moved to Bursa and then settled in Damascus, where in the summer of 1860 he stood up for Christians who were being severely persecuted. Since then, his quiet, contemplative life was interrupted only by the occasional pilgrimages he undertook. He once again made the Hajj to Mecca, visited the 1867 World Exhibition in Paris and in November 1869 was present at the opening of the Suez Canal.
Abd al-Qadir wrote a very interesting religious and philosophical work, which Gustave Dugat translated from Arabic into French under the title: “Rappel? l'intelligent; avis? l'indiff?rent" (Paris, 1858).
By the grace of Allah Almighty we have entered the last ten days of the blessed month of Ramadan. One of the graces given by the Creator to believers these days and nights is the opportunity to catch and spend the night of Laylatul-Qadr in worship.
Sura 97 "al-Qadr" "Night of Destiny"
Meccan sura.
It talks about the beginning of the revelation of the Holy Quran and the virtues of Laylatul-Qadr (Night of Predestination). Allah Almighty singled it out from the general series of nights of the year with special honor and greatness. The value of this night and its mystery, as well as the benefits that Allah Almighty bestows on His believing servants on this blessed night, are incalculable. We do not know everything: many things related to Laylatul-Qadr are unknown to us and incomprehensible.
Reason for sending
Ibn Abi Hatim reports from Mujahid that the Messenger of Allah (peace and blessings of Allah be upon him) told his companions about a Jewish warrior who carried a weapon for a thousand months without ever laying it down. The Muslims were amazed to hear this. After this, this sura was revealed, which says that the worship of Lailatul-Qadr, granted to this ummah, is better than a thousand months of war in the path of Allah, in which this warrior participated.
Name of the sura
The first meaning of the word "cad" is greatness, honor or dignity. Imam az-Zuhri and other scholars believed that Laylatul-Qadr is the night of Greatness and the night of Honor. Abu Bakr Warraq believed that this night was named so because a Muslim can acquire these qualities (gain virtues, become a man of honor) as a result of repentance, turning to the Lord for forgiveness and spending this night in worship of his Creator.
The second possible meaning of the word “frame” is predestination. It is believed that this night was named so because the fate of an individual and entire nations, predetermined for them by Allah Almighty in eternity, is transferred for implementation to special angels responsible for the implementation of predestination. Information about the events of each person's life, the time of his death, his food, the amount of rainfall and all other things is transmitted to these angels for implementation throughout the year - from one Ramadan to the next. Ibn Abbas said that four angels are responsible for this: Israfil, Mikail, Israel and Jibril, peace be upon them.
When does Laylatul-Qadr occur?
The Koran clearly states that this night falls in the blessed month of Ramadan, but it does not say which night. Therefore, this issue has become the subject of discussion among scientists. There are approximately forty opinions on this matter.
Aisha, may Allah be pleased with her, reported a hadith:
“Look for Laylatul-Qadr on the odd days of the last ten days of Ramadan.”
Narrated by Ubadah ibn al-Samit, may Allah be pleased with him:
“The Prophet, peace and blessings of Allah be upon him, came out to inform us about the night of Lailatul-Qadr, but then two Muslims began to argue with each other, and he said: “I came out to inform you about the night of Lailatul-Qadr, but such- so and so argued with each other, and I was deprived of knowledge about her. Maybe it will be better for you. Look for her nine, seven and five nights before the end of Ramadan!”
These and other hadiths and reports about the date of Laylatul-Qadr can be reconciled with each other as follows: it can be any of the ten odd nights, and it can change from year to year, that is, with the greatest probability it is 21, 23, 25, 27 or 29 night of the month of Ramadan.
Scientists explain the wisdom of Allah's concealment of the exact date of this night: if it were announced, then the majority, worshiping on this particular night, would leave worship on other nights. While hiding it in one of the last ten nights of Ramadan motivates to worship more and, accordingly, increase the reward significantly. Also, knowledge of the exact date is fraught with the fact that believers who are unable to leave their sins, having caught this night, will not be able to abstain from sin, and committing a sin deliberately on this night is dangerous for iman.
Transcription of Surah "AL-QADR"
Bismillayahir-Rahmaanir-Rahim
Inna Anzalnahu Fi Laylatil-Kadr.
Ua Ma Adraka Ma Laylatul-Qadr.
Laylatul-Qadri Khairun Min Alfi Shahr.
Tanazzalyul-Mala'ikatu Uar-Ruhu Fiha Bi'izni Rabbihim Min Kulli Amr.
Salamun Hiya Hatta Matla'il-Fajr.
How to determine the onset of this night?
The most reliable way is to spend all ten last nights of Ramadan in worship. If it doesn’t work out, then at least the odd ones. You can also try to identify this night by its characteristic features. The hadiths mention the following signs of Laylatul-Qadr:
- It can be light, clear, not hot and not cold (taking into account the climate of a particular area).
- The moon is bright this night.
- The wind blows with moderate force.
- Believers feel special peace and grace on this night.
- After it, in the morning the sun rises without rays - round, like the full Moon. Scientists say that this sign is the main one, it is necessarily present.
بِسْمِ اللّهِ الرَّحْمنِ الرَّحِيمِ
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْر
1. We, verily, sent it down (the Quran) on the night of Destiny.
This night is marked primarily by the fact that it was on this night that the Holy Quran was sent down in its entirety from the Preserved Tablet (Lauh al-Mahfuz) to the sky of this world.
The Koran took on a verbal form and was initially recorded in the Preserved Tablet. And from the Sharia texts it follows that the transmission of the Koran in the form of revelation occurred precisely from Lyaukh. Our master Jibril, peace be upon him, at the command of Allah Almighty, lowered the Qur'an from Laukh to the sky of the earthly world. Imam at-Tabari called this opinion the most faithful in his tafsir, passing it on from Ibn Abbas, may Allah be pleased with him and his father. The very form of the verb “أنزل” indicates a one-time occurrence, which confirms the opinion of scholars according to which the verse speaks specifically about the revelation of the Quran in Laylatul-Qadr in its entirety.
Imam Abu Su'ud writes:
“By “sent down” in this verse we mean the sending down of the entire Quran into the heaven of this world. And it is reported that he was sent down in its entirety in Laylatul-Qadr from the Preserved Tablet (Lauh al-Mahfuz) to the sky of this world.”
Then Gabriel, peace be upon him, gradually handed it over to the Prophet, peace and blessings of Allah be upon him, over a period of twenty-three years.
Some reports also mention scribe angels who dictated the text of the Quran to Jabaril, peace be upon him, but Imam al-Qurtubi reports from Abu Bakr ibn al-Arabi that this is not true:
“There was no mediator (intermediate link) between Allah and Gabriel, just as there was none between Gabriel and Muhammad, may Allah bless him and grant him peace.”
وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ
2. How could you know what the Night of Predestination is?
Where did you, Muhammad, get the knowledge of what the Night of Predestination (or the Night of Greatness and Honor) is? A question in this form is a well-known technique in Arabic rhetoric that emphasizes the special significance and merits of what is being said.
Then Allah Almighty names three features of this night that make up its greatness.
لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْر
3. The Night of Predestination is better than a thousand months.
Worship performed on the night of Predestination or the night of Majesty and Honor is better than continuous worship for a thousand months, that is, approximately eighty-three years, in which there is no this night.
In an authentic hadith from Abu Hurayrah, may Allah be pleased with him, it is reported that the Messenger of Allah, may Allah bless him and grant him peace, said:
“Whoever performs Laylatul-Qadr in prayer with faith and hope (for a reward) will have all past sins forgiven.”
Aisha, may Allah be pleased with her, once asked the Messenger of Allah (peace and blessings of Allaah be upon him) what dua she should recite if she was caught that night. The Messenger of Allah (peace and blessings of Allah be upon him) advised her to recite the following dua:
للَّهُمَّ إِنَّكَ عُفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي
“Allahumma innaka ʼafuvvun tuhibbul-ʼafwa faʼfu ʼanni.”
“O Allah, verily, You are Forgiving, You love to forgive, so forgive me!”
Another hadith says:
“Whoever performs Maghrib and Isha Jamaat prayers on Laylatul-Qadr will receive a share (of the benefits) of Laylatul-Qadr.”
Mufti Muhammad Shafi' Usmani writes:
“If a person performs night and morning prayers at the jamaat, he will receive the blessing and reward of Laylatul-Qadr. The more worship he performs on this night, the greater will be his share of its grace. In Sahih Muslim it is said that our master Uthman, may Allah be pleased with him, reports that the Messenger of Allah, may Allah bless him and grant him peace, said: “If a person performs the night prayer (isha) of the jamaat, he will receive as many blessings as if spent half that night in worship. And if he performs the morning prayer (fajr) at the jamaat, he will receive as many benefits as if he had spent the entire night in worship."
تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْر
4.Angels and the Spirit (Jabrail) descend into it (on this night) with the permission of their Lord (to Earth) with all (His) commands.
The second feature of this night: on Laylatul-Qadr, angels, among whom Jabrail, peace be upon him, descend on the order of Allah to Earth to fulfill everything predetermined by the Lord from this night until Laylatul-Qadr next year. This interpretation is transmitted from Ibn Abbas, may Allah be pleased with him and his father.
Having descended, the angels also say “ameen” in response to the dua of the believers, who spend Lailatul-Qadr in worship of Allah and supplications until the time of morning prayer of the next day comes.
It is also reported that the angels salute every believer who is caught worshiping on this night and ask for forgiveness for his sins.
سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْر
5. She is safe until dawn.
The third feature of Laylatul-Qadr: the day before it and the night itself until dawn is prosperous - only good things happen at this time.
Ibn Kathir writes:
“This night is devoid of evil and harm.”
Praise be to Allah, this completes the tafsir of Surah al-Qadr.
Al-Wahidi, Asbab nuzul al-Quran, p. 486. Also see Ibn Kathir (Tayba), 8/442 – 443. Ma'arif al-Quran, 8/843. Right there. The basis for this is in tafsir al-Qurtubi. "Ma'arif al-Quran", 8/845. Bukhari. Bukhari. Fuda “ash-Sharh al-Kabir”, 580 – 582. Abu Su’ud, 9/182. Al-Qurtubi, 22/391. Al-Qurtubi, 22/393. Bukhari, No. 1901; Muslim, No. 760 and others. Narrated by at-Tirmidhi, No. 3513; and others. Narrated by al-Bayhaqi and Ibn Abi Sheiba. "Ma'arif al-Quran", 8/848. Al-Qurtubi, 22/396. Ibid., 22/395. Ibid., 22/396. Ibn Kathir (Taiba), 8/445.
