The Messenger of Allah ﷺ said, "I was shown Laylat al-Qadr, then I was made to forget it. It falls within the last ten nights, and it is a clear, bright night, neither hot nor cold."Wazad al-Ziyadi added, "It is as if a moon were in it, outshining its stars."Both narrators said, "Its devil does not come out until its dawn breaks."
قال رسول الله ﷺ: إني كنت أريت ليلة القدر، ثم نسيتها، وهي في العشر الأواخر من ليلتها، وهي ليلة طلقة بلجة، لا حارة ولا بارد. وزاد الزيادي: كأن فيها قمرا يفضح كواكبها. وقالا: لا يخرج شيطانها حتى يضيء فجرها.
Ibn Khuzayma (2190) narrated it, and from him Ibn Hibban (3688), from Muhammad bin Ziyad bin Ubaydullah Ziyadi and Muhammad bin Musa Harashi, who both said, Fudayl bin Sulayman narrated to us, Abdullah bin Uthman bin Khuthaym narrated to us, from Abu Zubayr, from Jabir bin Abdullah, and he related it. Its isnad is hasan because of Fudayl bin Sulayman, who is Numayri, about whom most scholars have made critical remarks, except that his hadith is written down, as Abu Hatim said, meaning for use as corroborating evidence in supporting narrations, and this is one of them. Bukhari, may Allah have mercy on him, selected from his hadith those reports that were corroborated by others.On this subject there is also what was narrated from Ubada bin Samit, that he asked the Messenger of Allah ﷺ about Laylat al-Qadr, and the Messenger of Allah ﷺ said, "It is in Ramadan, so seek it in the last ten nights, for it falls on an odd night, on the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or on the last night. Whoever stands in prayer on it seeking it out of faith and in hope of reward, and it is then made known to him, his past and future sins will be forgiven." However, this is daif.Imam Ahmad (22713) narrated it from Abu Saeed, the freed slave of Banu Hashim, who said, Saeed bin Salama, meaning Ibn Abu Hisam, narrated to us, Abdullah bin Muhammad bin Aqeel narrated to us, from Umar bin Abdul-Rahman, from Ubada bin Samit, and he related it. As for Umar bin Abdul-Rahman, Ibn Hibban mentioned him in "Thiqat," but no one else deemed him reliable. He has an entry in Tarikh al-Kabir and in "Jarh wa Tadil," but neither Bukhari nor Ibn Abu Hatim said anything about him, neither criticism nor endorsement, so he counts among the unknown narrators. No one narrated from him except Abdullah bin Muhammad bin Aqeel.Imam Ahmad (22765) also narrated it from Haywa bin Shurayh, who said, Baqiyya narrated to us, Buhayr bin Saad narrated to me, from Khalid bin Madan, from Ubada bin Samit, that the Messenger of Allah ﷺ said, "Laylat al-Qadr is in the remaining ten nights. Whoever stands in prayer on those nights seeking their reward, Allah will forgive him his past and future sins. It is an odd night, the ninth, or the seventh, or the fifth, or the third, or the last night." The Messenger of Allah ﷺ also said, "The sign of Laylat al-Qadr is that it is clear and radiant, as though a shining moon were in it, calm and still, neither cold nor hot in it, and no star may be shot at during it until morning comes. Another sign of it is that the sun rises the following morning steady, without rays, like the moon on the night of the full moon, and Satan is not permitted to go out with it that day."Baqiyya is Ibn Walid, and he explicitly stated that he was narrating directly at the beginning of the chain, which is sufficient according to the view of the majority of scholars. However, in this chain Khalid bin Madan did not hear directly from Ubada bin Samit, as Abu Hatim said in "Marasil" (183), and Abu Naeem said, "He never met Ubada bin Samit," as mentioned in Tahzib Kamal.There is another chain for this, which is what Yaqub bin Sufyan (386/1) and Bayhaqi in "Shuab" (3420) narrated by way of Ishaq bin Sulayman Razi, who said, I heard Muawiya bin Yahya, from Zuhri, from Muhammad bin Ubada, from Ubada bin Samit, with the same wording. Bayhaqi said, "There is weakness in this chain." I say, he probably means Muawiya bin Yahya, who is Sadafi, Abu Rawh Dimashqi, for he is extremely daif. Yahya said, "He is ruined, worthless." Juzjani said, "His hadith is discarded." Abu Zura said, "He is not strong. All his hadiths are objectionable, those he narrated in Rayy, while those he narrated in Damascus are in better condition." A number of other scholars also declared him daif. The sahih version of the hadith of Ubada bin Samit will be discussed later.On this subject there is also a report from Ibn Abbas. Ibn Khuzayma (2192) narrated it with the wording, "A calm night, neither hot nor cold, the sun rising that morning weak and red." He narrated it by way of Zama, from Salama, that is, Ibn Wahram, from Ikrima, from Ibn Abbas, and he related it. Bazzar also narrated it by this same route, "Kashf Astar" (1034), except that he did not mention in it, "the sun rising that morning..." Bazzar said, "We do not know of anyone narrating from Salama bin Wahram except his son Ubaydullah and Zama. He is from the people of Yemen and there is no harm in him, though his hadiths from Ibn Abbas are unusual, and we do not know of this particular wording except through his hadith." I say, Zama is Ibn Salih Jundi, with the jim and nun given fatha, and he is daif according to the majority of scholars, though his hadith is cited in Muslim in conjunction with another narrator. His teacher Salama bin Wahram is disputed, for Abu Zura considered him reliable, while Abu Dawud considered him daif, though his hadith is hasan as long as nothing objectionable appears in it.