Laylat al-Qadr in the month of Ramadan is of great significance and immense virtue, and we have been commanded to seek it and spend the night in prayer, out of faith and seeking reward with Allah (may He be glorified and exalted). In this hadith, ‘Ubadah ibn al-Samit (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) came out one day to tell the Sahabah (may Allah be pleased with them) about Laylat al-Qadr and precisely when it would occur, but he saw two men arguing and disputing, so he said: I came out to tell you about Laylat al-Qadr and which night it would be, but I saw two men arguing, so knowledge of its time was taken away. Thus they were deprived of the blessing of (the knowledge of) Laylat al-Qadr; otherwise Laylat al-Qadr will still remain until the Day of Resurrection. Then he said: Perhaps taking away the knowledge of when it will be and leaving its time ambiguous is better for you, so that you will strive hard in seeking it, and thus increase your reward. If it was known exactly when it would be, you might limit your hard work to that time, so you would make less effort and receive less reward. Then he said: So seek it – that is, look for it and strive hard – on the twenty ninth, the twenty seventh, and the twenty fifth of Ramadan. And it was said that what is meant is: look for it on the odd-numbered nights of Ramadan, when only nine days are left, or seven, or five, so Laylat al-Qadr may be on the twenty-first night, or the twenty-third, or the twenty-fifth, and so on. That is assuming that the month is complete (with thirty days), so if you take away nine, you get twenty-one. And it was said that what is meant by nine in the hadith is the night before the twenty-second, what is meant by seven is the night before the twenty-fourth, and so on. This is assuming that the month is complete (with thirty days). And it was said that it varies from one year to another. This hadith also condemns arguing and disputing, because they are a cause of punishment for everyone for the sin of a few. The hadith also indicates that sins may be a cause of some issues of religion that one needs to know being hidden from him, so the more people commit sins, the more likely it is that this will lead to some issues of religion becoming unknown to them. .