for they are the most hopeful. And the night that holds the greatest promise, bearing the most unmistakable signs and indications, is the twenty-seventh night of Ramadan.

So let every worshipper devote special care to Ramadan, even more so to its final ten nights, and most of all to the twenty-seventh night, for that is the most emphatic. May Allah grant us His noble breezes of mercy.

Scholarly disagreement:
The scholars have differed about pinpointing Laylat al-Qadr. In his "Fath al-Bari" al-Hafiz Ibn Hajar collected forty-seven opinions on the subject. His purpose in doing so was to participate in keeping the night veiled and to highlight its depth; nevertheless, he favored the view that it falls on the odd-numbered nights of the last ten of Ramadan. Imam Ahmad said, "The night most worthy of hope is the twenty-seventh," and this opinion is the strongest in terms of evidence.

Lessons drawn from the hadith:
1 – The virtue of Laylat al-Qadr, for Allah distinguished it by initiating the revelation of the Quran on it, by decreeing affairs, and by the descent of the noble angels. Because of this, worship performed within it is worth more than a thousand months due to the extraordinary multiplication of reward.
2 – Out of His wisdom and mercy Allah concealed it so that people would strive in worship while seeking it, thereby increasing their reward.
3 – It occurs in Ramadan and is most likely in the last ten nights—especially the twenty-seventh.
1 – A truthful dream is real and may be acted upon provided it does not clash with the principles of the Sharia, for the Prophet ﷺ regarded the concurrence of their dreams locating it in the last ten nights as evidence of that.
5 – The desirability of searching for it and of exposing oneself during it to Allah’s gracious breezes.

This is a blessed night in which deeds are multiplied, prayers are answered, and the call is heard. Deprived indeed is the one who is barred from seeking it and from exposing himself to Allah’s mercy where it is most likely to be found.

Shaykh al-Islam Ibn Taymiyyah said: "The days of the first ten of Dhu’l-Hijjah are superior to the days of the last ten of Ramadan, whereas the nights of the last ten of Ramadan—save only one night—are superior to the nights of the ten of Dhu’l-Hijjah."

Ibn al-Qayyim remarked: "When the discerning and virtuous person contemplates this answer he will find it satisfactory and sufficient, for there are no days in which deeds are more beloved to Allah than the days of the ten of Dhu’l-Hijjah, whereas the nights of the ten of Ramadan are the nights that the Prophet ﷺ would enliven in their entirety. Anyone who responds without this detailed distinction cannot furnish a valid proof."