'Night of Power'? Translating Laylah al-Qadr
Introduction
A phenomenon that the English-speaking Muslim world has had to grapple with in the past century is the rendering of Arabic-Islamic terminology into English. While English is certainly not the first alien language that this terminology has encountered, it is one of the most widely spoken languages in recent history. This has given rise to a set of peculiar English words that are so commonly used by Muslims that perhaps they have never been given a second glance, such as “ablution” for wuḍūʿ, “circumambulation” for ṭawāf, or “Lord” for rabb.
While some of these terms may be faithful to the lexical meaning of the word, some of these words deserve to be revisited to align the meaning closer to the understanding of Muslims — scholars and lay-people — of the past. Among these terms, the present article will focus on the term qadr in the phrase Laylah al-Qadr and its common rendering as “The Night of Power.” This article will present a historical analysis of the usage of this term and then an exegetical analysis, finally ending with some potential depth and subtlety that can be achieved by rendering qadr with different terms.
A Historical Sketch of the Term “Night of Power”
What is Laylah al-Qadr? While the word laylah, or night, is quite obvious, the word qadr is not. A Google Books Ngram search shows that the term “power” used as a translation of qadr is quite popular among European writers, dating back to at least 1801, and remaining quite popular in the nineteenth century. The same search with capitals — Night of Power — also dates back as early as 1800, mostly in translations of Alf Laylah wa Laylah, but sees a surge toward the turn of the 21st century, also in works of fiction and literature. It is worth noting that many of these renderings are not from translations of the Quran. An analysis of such translations will follow below.
From the earliest sources, we find usage of the term in many European texts on history, culture, and literature. In a discussion of Shiite holidays within a larger discussion of Persian culture, a text from 1801 states, “The other is in the night of the 23d, in which they affirm that the Koran was brought down from heaven by the hands of the angel Gabriel, and delivered to their prophet Mahomed; wherefore it is denominated the night of power.”1 From the same era, a translation of Saʿdī’s Gulistan offers the same verbiage: “If every night was a night of power, many of such nights would be disregarded.”2 In the same year, a dictionary entry by Richardson and Wilkins on the Persian word “shab” states, “Shab-e-qadr (or ليلة القدر): The night of power, i.e. the 27th of the month Ramazan.”3 The same dictionary states in an entry on “Ramazan”,
The Ramazan is greatly revered on many accounts, but particularly from the belief that it was on the 27th of this month called ليلة القدر (the night of power) that the Alcoran began to descend from heaven; on the anniversary of which all orthodox Mahometans continue most fervently in prayer; imagining that every petition then put up to Omnipotence will be favourably received. Ramazan is also one of the attributes of God, as the pardoner, and likewise the burner of sinners.4
George Sale, who first published an English translation of the Quran in 1734 and whose translation was kept in the library of Thomas Jefferson, states in the foreword,
However it be, the Mohammedans absolutely deny the Koran was composed by their prophet himself, or any other for him; it being their general and orthodox believe that it is of divine original; nay, that it is eternal and uncreated, remaining, as some express it, in the very essence of God; that the first transcript has been from everlasting by God’s throne, written on a table of vast bigness, called the preserved table, in which are also recorded the divine decrees, past and future; that a copy from this table, in one volume on paper, was by the ministry of the angel Gabriel sent down to the lowest heaven, in the month of Ramadan, on the night of power; from whence Gabriel revealed it to Mohammed by parcels, some at Mecca, and some at Medina, at different times, during the space of twenty-three years, as the exigency of affairs required.5
We can summarize therefore that translating qadr as “power” is commonly found throughout the nineteenth century across many different genres and from many different authors, but with a common thread: there is an apparent lack of English-speaking Muslim authors who use this term up until the twentieth century.
Renderings in Quranic Translation
If we switch our attention solely to translations of the Quran, we start to see more variety in the rendering of the term as time progresses, and rarely a rendering of the word al-Qadr solely as “power.” The earliest English rendering of the Quran seems to be a translation from French by André Du Ryer, Lord of La Garde-Malezair, which was then translated into English in 1649 by Alexander Ross. This translation states, “The Chapter of Glory or Power, containing five verses, written at Mecca. In the name of God, gracious and merficull [sic]. We sent the Alcoran in the night of Glory and Power”.6 It is worth mentioning the addition of the word “glory” before the term “power”.
The aforementioned George Sale, who referenced the “night of power” within his text, then withholds translation of the actual term within the text, stating,
“Intitled [sic] Al Kadr; where it was revealed is disputed. In the name of the most merciful God. Verily we sent down the Koran in the night of Al Kadr. And what shall make thee understand how excellent the night of Al Kadr is? The night of Al Kadr is better than a thousand months.”7
Interestingly in his footnote, Sale mentions “The night of al Kadr [..] The word al Kadr signifies power, and honour or dignity, and also the divine decree.”8 John Rodwell translated the term directly as “power” in 1861, stating, “Verily, we have caused It [sic] to descend on the night of Power. And who shall teach thee what the night of power is? The night of power excelleth a thousand months.”9 In 1880, Palmer also translated the term as “power” rendering the translation very similar to Rodwell.10 It is worth noting that AJ Arberry, perhaps the first Western academic scholar to translate the Quran in 1955, uses the term “Night of Power” in an unqualified fashion.
The earliest known Muslim translation of the Quran into English was published in 1905 by Abdul Hakim Khan. This translation withholds a rendering of the word, and instead states, “1 Verily we have sent it down in the night of al Qadr. 2 And what shall make thee understand what the night of al Qadr is? 3 The night of al Qadr is better than a thousand years.”11 In the 1930s, two Muslim translations emerged that have remained common into the present day: Marmaduke Pickthall (1930) and Abdullah Yusuf Ali (1934). Pickthall is particularly unique in that he is not only Muslim, but a native English speaker. Yusuf Ali only offers a single translation as “Night of Power”. However, Pickthall in earlier editions translates it as “Night of Power” and in later editions as “Night of Predestination” and “Night of Power.”
Subsequent Muslim translations in the 20th and 21st centuries offer varying translations: “Night of Glory” in the The Clear Quran (2015) by Dr. Mustafa Khattab and The Qur’an: A New Translation (2008) by M.A.S. Abdel Haleem; “Night of Decree” in the 1997 Saheeh International edition; “The Grand Night” in The Qur’an: A Translation (1993) by Shakir; “Night of Destiny” in The Qur’an (2013) by Wahiduddin Khan and Asad; “Night of Honor” in The Holy Qur’an (2001) by Qaribullah & Darwish; “Night of Determination” in Al-Qur’an: A Contemporary Translation (1988) by Ahmed Ali; “Night of Ordainment” in Al-Qur’an (2004) by Qarai; and “Night of Qadr” in The Noble Quran (2007) by T. Usmani, as well as in The Noble Quran (1984) by Al-Hilali & Khan, with the latter adding the term “decree” as well. These translations are readily accessible on websites such as quran.com and tanzil.net. Very few of these translations keep the word “Night of Power” verbatim and without any further qualification, the most well-known being Yusuf Ali.
We can therefore conclude that, while some Muslim translators used the term “Night of Power” — perhaps borrowing from earlier translators of non-Muslim backgrounds — it is by no means the only translation, nor is it particularly prevalent among Muslim translators. Additionally, many Muslim translators, especially in the later twentieth and twenty-first centuries, have picked up on other subtleties that the Arabic term correlates to and have subsequently offered a wide variety of translations.
An Analysis from Tafsīr
What can Quranic exegetical literature offer in understanding the word qadr? Throughout history, we find some common interpretations of the term from mufassirūn (Quranic exegetes) from around the Muslim world.
The shorter entries on this particular verse say the following. Tafsīr al-Jalālayn states, “In the Night of Qadr - i.e., great rank.”12 Al-Thaʿālibī states, “It is called Laylah al-Qadr because in it Allah determines the deaths, provisions, and all events of the year, and then turns this over to the angels so they may obey it.”13 In Rūh al-Maʿānī, Al-Alūsī alludes to the meaning of the phrase in an indirect fashion, stating, “The reason for [this chapter’s] correlation to what is before it is that it is like a justification for the preceding command to recite, as if it were said, ‘Recite the Quran, for its rank is great (liʾanna qadrahu ʿaẓīm) and its significance is vast.’”14
Al-Zamakhsharī states in his famous Al-Kashshāf,
The meaning of Laylah al-Qadr is the night of determining affairs (taqdīr al-umūr) and their execution based upon His statement, Most High, “Within it every wise matter is determined” [Al-Dukhān, 44:4]. It is also said that it was named that because of its significance and nobility above all other nights.15
Al-Baghawī states,
It was named Laylah al-Qadr because it is the night of determining affairs and judgments. Allah determines in it the decree of the year for His servants and lands until the coming year, as in His Statement, Most High, “Within it every wise matter is determined” [Al-Dukhān, 44:4]. [Qadr] is the verbal noun from the statement, “Allah determined the thing” [stated] without a double consonant, [and rendered as] qadr and qadar, like the words nahar or nahr, and shaʿr and shaʿar. The word qaddarahu with a double consonant and [its verbal noun] taqdīr (and qadara without a double consonant [with the verbal noun] qadr) have the same meaning.16
In his magnum opus Mafātīḥ al-Ghayb, Al-Rāzī gives a long account in his typical fashion on several aspects of the term qadr. He states,
Qadr is the verbal noun from the phrase qadartu aqdiru qadran, and its intent is the matters and affairs that Allah has caused to pass. He says, Most High, “Indeed We have created everything according to qadr” [Al-Qamar, 54:49]... Al-Wāḥidī states that the word qadr lexically means taqdīr, which is to make something level with other things without any excess or deficiency. [Scholars] have differed in why this night was named “The Night of Qadr” and held several different opinions:
The first opinion is that it is the night of determination (taqdīr) of matters and rulings. ʿAṭāʾ relates from Ibn ʿAbbās, “Indeed Allah determines what will be in that year from rainfall, provision, life, and death until the same night in the following year.” In like manner is His statement, Most High, “Within it every wise matter is determined” [Al-Dukhān, 44:4]. Know that Allah’s determination does not occur in that night, for indeed Allah determined all things before He created the heavens and Earth before time. Rather, the intention is the manifesting of those things to the angels in this night by transcribing them into al-Lawḥ al-Maḥfūẓ [lit., the Guarded Slate]. This is the preferred opinion of most scholars.
The second is the statement that has been transmitted from al-Zuhrī, “The Night of Qadr is the night of greatness and rank, such as when they say ‘So-and-so has qadr with so-and so,’ meaning a high position and rank.” This is indicated by His statement, “The Night of Qadr is better than one thousand months” [Al-Qadr; 97:3]. This opinion carries two possibilities. The first is that it [i.e., the qadr or great rank] returns to the subject, i.e., whoever performs acts of worship becomes a person of great rank. The second is [that it returns to] the action, i.e., that the acts of worship on that night have an added rank. Abū Bakr al-Warrāq states, “It was named the Night of Qadr because a book of great rank was revealed on the tongue of an angel of great rank to a nation of great rank. Perhaps Allah, Most High, mentioned the term qadr in this chapter three times for this reason.”
The third opinion is that the night of qadr is the night of restriction and tightness, as the Earth is constricted due to the [presence of] the angels.17
Al-Qurṭubī in his major work Al-Jāmiʿ li Aḥkām al-Qurʾān echoes many of the same points as al-Rāzī, stating,
“And what will inform you what the Night of Qadr is?” [Al-Qadr, 97:2] He [al-Qurṭubī] said it is the “Night of Judgment”, meaning the “Night of Determination.” It was named that because Allah, Most High, determines in it whatever matters He desires until its like in the coming year, such as death and lifespans, provision, and other things. He then gives these [determinations] to the Directors of Affairs, who are four of the angels: Isrāfīl, Mīkāʾīl, ʿIzrāʾīl, and Jibrīl, may peace be upon them all. Ibn ʿAbbās states, “From the umm al-kitāb is written what will be for the [coming year] regarding sustenance, rain, life, and death, even who will perform Hajj.” ʿIkrimah stated, “The pilgrims to Allah’s (Most High) House are written in the Night of Qadr by their names and their father’s names; none of them are excluded and no other names are added.” [..] Ibn ʿAbbās also stated that Allah settles all affairs in the middle night of Shaʿbān and then gives these [determinations] to their proprietors on the Night of Qadr.
It is also said that it is named that due to its greatness and rank based upon the statement “So-and-so has qadr”, meaning nobility and rank. Al-Zuhrī and others stated this. It is also said that it is named that because acts of worship on that night have great rank and reward. Abū Bakr al-Warrāq states, “It was named that because whoever does not have rank or weight becomes a person of rank on that night if he worships within it.” It is also said that it is named that because He revealed on that night a book of great rank to a prophet of great rank for a nation of great rank. It is also said that [it is named thusly] because the angels of great rank descend on that night. It is also said [it is named thusly] because Allah sends down goodness, blessing, and forgiveness on that night. Sahl stated, “It is named that because Allah, Most High, determines on that night His Mercy for the believers.” Khalīl said, “[It was named that] because the Earth is constricted on that night with the angels, similar to Allah’s statement, ‘And whoever’s provision is constricted [qudira]…’” [Al-Ṭalāq; 65:7].18
In Anwār al-Tanzīl wa Asrār al-Taʾwīl, al-Qāḍī al-Bayḍāwī provides some similar details but also adds a justification drawn from the hadith literature. He says,
It was named that due to its nobility, or due to the determination of affairs in it based upon His Statement, Sublime and High is He, “Within it every wise matter is determined” [Al-Dukhān, 44:4]. The definite article is mentioned either for plentitude or based upon what has been narrated that the Prophet ﷺ mentioned an Israelite wore his weaponry in the path of Allah [i.e., in jihād] for a thousand months. The believers were astonished by this and felt their deeds to be lacking. So they were given a night that was better than the length of that warrior [i.e., his service].19
The Ottoman Shaykh al-Islām Ebussuud Efendi expands on al-Bayḍāwī in his own work, Irshād al-ʿAql al-Salīm ilā Mazāyā al-Qurʾān al-Karīm, by stating,
It was named that either due to the determination of affairs and their execution on that night, based upon His statement, “Within it every wise matter is determined” [Al-Dukhān, 44:4], or due to its rank and nobility above all other nights. The word was given the definite article either to indicate plentitude or based upon what has been narrated that the Prophet ﷺ mentioned a man from the Children of Israel who wore his weaponry in the path of Allah [i.e., in jihād] for a thousand months. The believers were astonished by this and felt their deeds to be lacking. So they were given a night that was better than the length of that warrior [i.e., his service].
It is also said that those of the past would not be called worshippers until they had worshipped Allah, Most High, for a thousand months, so they [i.e., the Muslims] were given a night that if they worshipped on it they would be more deserving to be called worshippers than those worshippers [of the past]. It is also said that the Prophet ﷺ was shown the lifespans of all nations and his nation’s were the shortest, so he feared that their deeds would not reach what others reached with their long lives. So Allah gave him the Night of Qadr and made it better than a thousand months for the rest of the nations. It is also said that the rule of Sulaymān was five hundred months and the rule of Dhū al-Qarnayn was five hundred months, so Allah, Most High, made deeds in this night for whoever reaches it better than their dominions.20
Conclusion
The mufassirūn concluded that there are three broad opinions on the meaning of qadr in this chapter: first, the determination of all matters and affairs from one year to the next, and this is the dominant opinion; second, the value, nobility, and rank given to those who worship on this night, and based upon this is the callback to the hadith literature showing deeds in this night besting the deeds of past peoples; and finally, that the night is one of constriction, tightening, and narrowing due to the presence of angels upon the Earth.
The purpose of this article is not to suggest that the term “Night of Power” should be removed completely from the English-speaking Muslim vernacular, a task that might be considered infeasible due to its ubiquitous usage. Instead, it is to suggest that many alternative — and arguably more accurate — translations can be found in English translations of the Quran, and that the term “power” may not capture the nuance and depth that is found in the Arabic exegetical literature. It is also clear that Muslim translators, no doubt being familiar with the exegetical literature of the Quran, reflected this nuance in the various translations that they offered, which greatly outnumber the translation of the phrase as “Night of Power.” This article may serve to educate and broaden the horizons of the English-speaking Muslim community and spur them to further their own engagement with the language of the Quran and Muslim scholarship on the Quran, and to better consider how the words of Allah are rendered in English in the future.
Notes
[1] Guthrie, Knox, and Ferguson, A New Geographical, Historical, and Commercial Grammar; and Present State of the Several Kingdoms of the World [Vernon & Hood, 1801], 798
[2] Saʿdī; Francis Gladwin, The Gûlistân of Sâdy [Hindoostane Press, 1806], 305
[3] Richardson, Wilkins, A Dictionary, Persian, Arabic, and English [W. Bulmer, 1806], Vol. 1, 557
[4] Ibid., Vol.1, 482
[5] George Sale, The Koran; Commonly Called the Alcoran of Mohammed [T. Maiden, Sherbourne-Lane, 1801], Vol. 1, 85
[6] Du Ryer; Ross, The Alcoran of Mahomet : translated out of Arabique into French [London, 1649], 387
[7] George Sale, The Koran; Commonly Called the Alcoran of Mohammed, Vol. 2, 504.
[8] Ibid.
[9] John Rodwell, The Koran Translated from the Arabic (J. M. Dent & Sons, 1909), 37.
[10] Edward Palmer, The Qur’an (Clarendon Press, 1880), 337.
[11] Dr. Mohammad Abdul Hakim Khan, The Holy Quran (Rajinder Press, 1905), 905.
[12] Al-Maḥallī & Al-Suyūṭī, Tafsīr al-Jalālayn (Cairo: Dār al-Ḥadīth), 815.
[13] Al-Thaʿālibī, Al-Jawāhir al-Ḥisān fī Tafsīr al-Qurʾān (Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī), 5:611-612.
[14] Al-Alūsī, Rūḥ al-Maʿānī (Beirut: Dār al-Kutub al-ʿIlmiyyah), 15:411.
[15] Al-Zamakhsharī, Al-Kashshāf (Cairo: Dār al-Rayyān lil-Turāth), 4:780.
[16] Al-Baghawī, Maʿālim al-Tanzīl fī Tafsīr al-Qurʾān (Dār Ṭaybah), 8:482.
[17] Al-Rāzī, Mafātīḥ al-Ghayb (Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī), 32:229.
[18] Al-Qurṭubī, Al-Jāmiʿ li Aḥkām al-Qurʾān (Cairo: Dār al-Kutub al-Miṣriyyah), 20:130-131.
[19] Al-Bayḍāwī, Anwār al-Tanzīl wa Asrār al-Taʾwīl (Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī), 5:327.
[20] Ebussuud Efendi, Irshād al-ʿAql al-Salīm ilā Mazāyā al-Qurʾān al-Karīm (Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī), 9:182.
Ustadh Syed Omair serves as a faculty member at the Qalam Seminary. He earned a B.A. in Religious Studies from the State University of New York at Stony Brook. During university, he took a gap year to study at the Qasid Arabic Institute in Amman, Jordan, and after graduating from college he returned to Qasid as a teacher of Classical Arabic from 2010 to 2017. He taught all levels of the Qasid Curriculum while developing curriculum and textbooks as well. While in Jordan, he studied the Islamic Studies in private and evening classes, particularly focusing on Shafi’i fiqh, Aqidah, Hadith, and furthering his knowledge of the Arabic language. Since returning to the United States, he has taught for Fawakih Arabic Institute, served as an Imam at the ADAMS Center in Northern Virginia, and was an instructor at Islamic Foundation School in Villa Park, Illinois. He lives in Dallas with his wife and two children.
