It is Meccan, except for His saying, "Indeed, We will remove the punishment a little..." This verse has fifty-seven verses. It is said to be fifty-nine [revealed after Surah Az-Zukhruf]. 'In the name of Allah, the Most Gracious, the Most Merciful.'

The 'wa' in 'and the Book' is the 'wa' of swearing, if you consider 'Ham' as a specification of the letters or as the name of the Surah, raised as a predicate of the omitted subject. The 'wa' of conjunction if 'Ham' is what is sworn by. And His saying, "Indeed, We sent it down" is the answer to the oath, and the clear Book is the Qur'an. The blessed night is the Night of Decree. It is said to be the night of the middle of Sha'ban, and it has four names: the blessed night, the Night of Release, the Night of the Decree, and the Night of Mercy. It is said that there are forty nights between it and the Night of Decree. It is also said regarding its naming: the Night of Release. The decree is that when the tax collector has collected the tax from his people, he writes for them a release. Likewise, Allah, the Mighty and Majestic, writes for His believing servants a release on this night.

It is said to be characterized by five qualities: the separation of every wise matter and the virtue of worship in it. The Messenger of Allah, blessings and peace be upon him, said: "Whoever prays one hundred rak'ahs on this night, Allah sends to him one hundred angels: thirty give him glad tidings of Paradise, thirty protect him from the punishment of the Fire, thirty ward off from him the calamities of this world, and ten ward off from him the plots of Satan." [[This was mentioned by the author of Al-Firdaws from the hadith of Ibn Umar in this manner, and it was narrated by Abu Al-Fath Salim ibn Ayyub in Al-Targhib from the narration of Ja'far ibn Muhammad from his father from Ali, as a statement. It was narrated by Ibn Al-Akhdar from the narration of Ja'far Al-Madaini from Abu Yahya Al-'Attabi who told me about thirty of the companions of the Prophet, blessings and peace be upon him, that he said - and he mentioned it.]]

And the descent of mercy: He, blessings and peace be upon him, said: "Indeed, Allah has mercy on my nation [[The phrase 'has mercy on my nation on this night' may refer to: from my nation. (A)]] on this night in the number of the hair of the sheep of Banu Kalb." [[It was narrated by Al-Tirmidhi and Ibn Majah from the hadith of Aisha, raised: "Indeed, Allah descends on the night of the middle of Sha'ban to the lowest heaven. He forgives more than the number of the hair of the sheep of Kalb." Al-Tirmidhi said: We do not know it except from the hadith of Al-Hajjaj? I heard Muhammad weaken it. And Ibn Yahya did not hear from Urwah, and Al-Hajjaj did not hear from Yahya, and there are unknown narrators in the chapter from Anas from Aisha in the supplications of Al-Bayhaqi. In another narration from Aisha in Al-Ifrad by Al-Daraqutni, and in it is 'Ata ibn Ajlan, who is abandoned.]]

And the attainment of forgiveness: He, blessings and peace be upon him, said: "Indeed, Allah, the Exalted, forgives all Muslims on that night except for a soothsayer, a magician, a quarrelsome person, an alcoholic, one who disobeys his parents, or one who persists in fornication." [[I did not find it, thus. In Ibn Hibban from the hadith of Mu'adh ibn Jabal, he said: He looks at His creation on the night of the middle of Sha'ban and forgives all His creation except for a polytheist or a quarrelsome person." In Ibn Majah from the hadith of Abu Musa likewise. And Al-Bazzar from the hadith of Abu Bakr and in its chain is weakness, and Al-Bazzar also from the hadith of 'Awf ibn Malik. In it is Ibn Lahi'ah. And from the hadith of Abu Huraira, in it is someone unknown. And it was narrated by Al-Bayhaqi in Al-Shu'ab from the hadith of Abu Sa'id from Aisha. In it, Allah does not look on a polytheist, nor on a quarrelsome person, nor on a severer of ties, nor on a disobedient child, nor on an alcoholic. And in the narration of Anas from Aisha that we mentioned before, "the persistent sinner and the disobedient child and those who added: nor a sculptor nor a butcher.]]

And what was granted to the Messenger of Allah, blessings and peace be upon him, of complete intercession, that he asked on the night of the thirteenth of Sha'ban for his nation, and he was given a third of it. Then he asked on the night of the fourteenth and he was given two-thirds. Then he asked on the night of the fifteenth and he was given all of it, except for those who strayed from Allah like a stray camel. And it is the custom of Allah on this night: that He increases the water of Zamzam in a noticeable increase, and the most common saying is that the intended blessed night is:

The Night of Decree, due to His saying, 'Indeed, We sent it down in the Night of Decree,' and in accordance with His saying: 'In it is decreed every wise matter,' and His saying: 'The angels and the Spirit descend therein by permission of their Lord from every matter.' And His saying, 'The month of Ramadan, in which was revealed the Qur'an,' and the Night of Decree is in most opinions in the month of Ramadan. If you say: What is the meaning of the revelation of the Qur'an on this night? I say: They said it was revealed all at once from the seventh heaven to the lowest heaven, and the noble scribes were commanded to transcribe it on the Night of Decree, and Gabriel, peace be upon him, would bring it down to the Messenger of Allah, blessings and peace be upon him, in segments. If you say: 'Indeed, We were warning' and 'In it is decreed every wise matter,' what is the position of these two sentences? I say: They are two independent sentences that are connected. They explain the answer to the oath, which is His saying: 'Indeed, We sent it down in a blessed night,' as if it were said: We sent it down, because it is our nature to warn and caution against punishment. And our sending it down on this night specifically is because the revelation of the Qur'an is one of the wise matters, and this night is the separator of every wise matter. And the blessed night is one of great goodness due to what Allah allows in it of matters that benefit the servants in their religion and worldly affairs. Even if the only thing in it were the revelation of the Qur'an, that alone would be enough of a blessing. And the meaning of 'is decreed' is that every wise matter is separated and written, from the provisions of the servants and their lifespans, and all their affairs from this one to the next that follows. It is said: The transcription of that begins from the Preserved Tablet on the Night of Freedom, and the completion occurs on the Night of Decree. The copy of provisions is given to Michael, and the copy of wars to Gabriel, and likewise earthquakes, lightning, and landslides, and the copy of deeds to Ismail, the angel of the lowest heaven, who is a great angel, and the copy of calamities to the Angel of Death. And from some of them: Every worker is given the blessings of his deeds, and his praise is placed on the tongues of the creation, and his awe on their hearts. And it has been recited: 'is decreed' with emphasis. And 'is decreed' is in the form of the active voice with 'every' in the accusative case, and the one who decrees is Allah, the Exalted and Mighty. Zayd ibn Ali, may Allah be pleased with him, recited: 'We decree,' with the pronoun 'we,' every wise matter: every matter that has wisdom, meaning: it is affected by what wisdom necessitates, and it is a metaphorical attribution, because the wise one is the true possessor of the matter, and describing the matter with it is a metaphor. 'A matter from Us' is in the accusative case for specification. He made every matter grand and magnificent by describing it as wise, then he increased its grandeur and gave it magnificence by saying: 'I mean by this matter a matter that is obtained from Us, existing from Us, and as our knowledge and planning necessitate.'

It is permissible that it refers to the command which is the opposite of prohibition. Then it may either be placed in the position of 'Furqan,' which is a source that differentiates, because the meaning of command and Furqan is one, in that when something is judged and written, it has been commanded and made obligatory. Or it could be a state of one of the pronouns in 'We sent it down': either from the pronoun of the doer, meaning: 'We sent it down commanding a command.' Or from the pronoun of the object, meaning: 'We sent it down while it was a command from Us regarding what must be done.' If you say: 'Indeed, We were senders of mercy from your Lord,' what does it relate to? I say: It may be a substitute for the saying 'Indeed, We were warners,' and 'a mercy from your Lord' is an adverbial phrase, meaning: 'We sent down the Qur'an, for it is our custom to send messengers with books to Our servants for the sake of mercy upon them.' And it may be a justification for differentiating. Or for the saying 'a command from Us and mercy': an object of the verb, and mercy has been described by sending as it has been described in His saying, 'And whatever He withholds, there is no sender for it after Him,' meaning He differentiates every matter on this night. Or commands may originate from Us, for it is our custom to send our mercy. And differentiating every matter from the division of provisions and others is part of mercy, as well as the commands issued from Him, glorified and exalted is He, because the purpose in obligating the servants is to expose them to benefits. The original is: 'Indeed, We were senders of mercy from Us,' so the apparent was placed in the position of the pronoun indicating that lordship necessitates mercy upon the ones being nurtured. And in the recitation of Zaid ibn Ali: 'A command from Us,' meaning: 'It is a command,' and it supports its being in the accusative case due to specification. And Hasan read: 'A mercy from your Lord,' meaning: 'That is a mercy,' and it supports its being in the accusative case as it is an adverbial phrase. 'Indeed, He is the Hearing, the Knowing,' and what follows confirms His lordship, and it is not realized except for one who has these attributes. And it was recited: 'Lord of the heavens... your Lord and the Lord of your forefathers,' in the genitive case as a substitute for 'your Lord.' If you say: What is the meaning of the condition which is His saying: 'If you are certain'? I say: They acknowledged that the heavens and the earth have a Lord and Creator, so it was said to them: 'Indeed, sending messengers and revealing books is a mercy from the Lord.' Then it was said: 'Indeed, this Lord is the Hearing, the Knowing, whom you acknowledge and recognize as the Lord of the heavens and the earth and what is between them, if your acknowledgment is based on knowledge and certainty, just as you say: 'Indeed, this is the favor of Zaid, which people have heard about his generosity and has become famous, and his liberality if his story reached you and you spoke of it.