The Night of Power

Laylat al-Qadr, the Night of Power, is understood as the night in which the Qur'an was revealed. In this context, the twenty-seventh night of Ramadan is traditionally spent in prayer and remembrance and reading the Qur'an. I fondly remember tarawih prayers in the mosque that I attended as a young adult: slightly more than one of the thirty parts of the Qur'an was recited every night so that the whole cycle was completed in the twenty-seventh night. Children are told the story of the Prophet Muhammad fasting and praying in a cave in the desert and finally receiving the first revelation. Parents and teachers are then sometimes confronted with puzzled questions why the surah says that the Qur'an was "sent down in the Night of Power" while, on the other hand, we learn that it was revealed gradually in the course of twenty-three years and it is important to keep in mind the "occasion of the revelation" for each passage in order to understand it in its proper context - they will then have to explain, in a way suitable for the questioner's age, that the essence and the general perspective was revealed in the night of that first prophetic experience while the details were unfolded in the years to come, going along with the Prophet and the early Muslims through many challenges during the years of difficulties and persecution in Makkah and the development of the complex community in Madinah. Since this night is "better than a thousand months", many Muslims conclude that the prayers performed in it are better than the prayers of a thousand months: they then take this opportunity to make up for prayers neglected in the course of the year due to haste and stress in their everyday lives or for prayers performed without the adequate concentration. Qadr means power and strength, God's power and strengthening care that is manifested in this night. But the word also means decision, hence the popular belief that, in the twenty-seventh night of Ramadan, God makes decisions and plans for the world for the coming year - therefore it is customary to pray for well-being and success for oneself, for others and for the community. All this is at the level of remembrance and of sharing the blessings of it.

Beyond tradition and remembrance, it is, however, not at all clear that the historical Laylat al-Qadr was the twenty-seventh night of Ramadan. Apparently the Prophet himself never treated this date as something that "you have to believe". Instead, there are various reports that give a variety of information. According to some, he said s omething that sounds rather surprising: "Search for it in one of the odd nights of the last ten nights of Ramadan." At first sight, this sounds as if he was not sure about the date himself. But then he might not have wanted people to remain on the level of remembering the event from the past. Remembering is well and good and always to be recommended, but the suggestion to search for the night in question is about proceeding to a level of experience of one's own. This would then be a step from following a tradition towards becoming a witness. For many Muslims, therefore, it is not the quantity of prayers that matters in this night but the emphasis is on the attitude, a meditative openness of the mind, listening into the silence, becoming aware of God's presence and the power of good that surrounds and protects us: "the angels and the spirit descend with their Creator's permission". From those who share this experience later on, we hear stories of light that expelled the darkness of the night, of a sense of security and encouragement that pervaded the atmosphere, and of a feeling of complete peace with God and all creation.

Fasting, reading the Qur'an, and prayer are human efforts. But that which puts life into Laylat al-Qadr is given. Then the experience of one single night becomes more valuable than the experience of "a thousand months", of a whole lifetime. Previous glimpses beyond ordinary everyday life fall into place and fuse into a greater vision of the dawn of the day of a new spiritual world in which the darkness of ignorance and injustice is finally expelled by the light of wisdom and justice. Unlike idealistic daydreaming, it provides an insight into our own meaning and purpose in it: where we make our contribution, individually and together with others, along with "the angels and the spirit" whose careful work in every matter makes itself felt, inspiring creativity and healing and already a perception of the peace with God and creation that we aspire to. This is then a special Night of Power that gives us the strength, the courage and the confidence to go out into a world that is still dark in order to work for reconciliation and to help spreading the light of peace.

God, bless Muhammad and his near and dear ones, and inspire us with the experience of the generosity of this month and its sublime dignity. Enable us to keep away from everything that You have forbidden in it and help us to keep the fast in it, protecting our limbs against disobedience and using them for actions that You are pleased with, that we do not use our ears to listen to meaningless talk, nor use our eyes to look at shameful things, nor stretch out our hands towards anything unlawful, nor walk with our feet towards evil, nor fill our bellies except with what You have permitted, nor speak with our tongues anything except what is pleasing to You ...
God, sustain us in this month with the generosity of the Night of Power. Lessen our difficulties and problems. Accept our repentance and save us from our wrongdoing and burdens, You who shows compassion to Your servants who work towards order and peace ...
God, do not let us forget to remember You in what You have entrusted us with, and do not let us become careless of Your kindness in what You have bestowed on us, and do not let us give up the hope for Your response even if it seems delayed - in joy and sorrow, in difficulty and ease, in health and disease, in misfortune and blessing. You are the One who hears our call.

The supplications are transmitted from Ali Zaynul-'Âbidîn.

(c) Halima Krausen, 2006