Tafsir of Surat al-Qadr in full.

The Shaykh : Praise be to Allah and thanks be to Allah for His blessings. I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger (peace and blessings be upon him and his family and his Companions and those who follow them in excellence until the Day of Judgment).
As for what follows:
This is the eighty-fifth of the weekly gatherings that take place every Thursday, and this is the eleventh Thursday of the month of Sha'ban in the year 1415. We begin, as is customary, by explaining where we left off in the thirtieth part of the Book of Allah (Mighty and Majestic).
We had reached Surat al-Qadr, where Allah (Blessed and Exalted is He) says: The pronoun here refers to Allah (Mighty and Majestic), and the pronoun in His saying: refers to the Qur'an. Allah the Exalted referred to Himself with the attribute of greatness without saying "I sent it down," because He (Glorified and Exalted is He) is the Great One, and nothing is greater than Him. Allah the Exalted sometimes refers to Himself with the form of greatness, such as this noble verse: and such as His saying: and such as His saying: Sometimes He refers to Himself with the form of the One, such as: This is because He is the One and the Great. So, considering the attribute, the pronoun of greatness is used, and considering the oneness, the pronoun of the One is used.
The pronoun in His saying: I mean the object pronoun, which is the "ha," refers to the Qur'an, even though it was not mentioned previously, because this is a known matter, and no one doubts that the intended meaning is the sending down of the Noble Qur'an. Allah the Exalted sent it down on the Night of Decree. So what is the meaning of its being sent down on the Night of Decree? The correct view is that it means we began sending it down on the Night of Decree. There is no doubt that the Night of Decree is in Ramadan. The evidence for this is His saying: If you combine this verse, which I mean , with the verse we are discussing, it becomes clear to you that the Night of Decree is in Ramadan. By this, we know that what is popular among the common people, that the Night of Decree is the middle night of the month of Sha'ban, has no basis and no truth. The Night of Decree is in Ramadan. The middle night of Sha'ban, like the middle night of Rajab, Jumada, Rabi', Safar, Muharram, and the other months, is not distinguished by anything. Even what is reported regarding the virtue of standing in prayer on that night consists of weak hadiths that do not constitute a proof. Likewise, what is reported regarding the specific observance of fasting on that day, the middle day of Sha'ban, consists of weak hadiths that do not constitute a proof. However, some scholars (may Allah have mercy on them) are lenient in mentioning weak hadiths regarding the virtues of deeds, months, or places. This is something that should not be done. This is because if you cite weak hadiths regarding the virtue of something, the listener will believe it to be true and attribute it to the Messenger (peace and blessings be upon him), and this is a serious matter. Therefore, the middle day of Sha'ban and the middle night of Sha'ban are not distinguished by anything over the other months. The middle night is not distinguished by the virtue of standing in prayer, the middle night is not the Night of Decree, and the middle day is not distinguished by fasting. Yes, it is established by the Sunnah that the Prophet (peace and blessings be upon him and his family) used to fast frequently in the month of Sha'ban, to the extent that he would rarely break his fast in it. As for anything else related to his fasting, it is not established from the Prophet (peace and blessings be upon him and his family), except what applies to the other months, such as the virtue of fasting three days of every month, and that they should be the thirteenth, fourteenth, and fifteenth, which are the white days.
And His saying: What is the meaning of "Decree"? Is it honor, as one says "so-and-so has great status" or "great rank," meaning great honor? Or does "Decree" mean determination, because what will happen in the year is determined in it, as Allah the Exalted said: meaning: He separates and clarifies? Some scholars said this, and some scholars said the other. The correct view is that it encompasses both meanings. The Night of Decree is undoubtedly of great status and great honor, and it is in it that what will happen in that year is determined, such as life and death, sustenance, and other things.
Then He said (Mighty and Majestic): This phrase in this form implies magnification and exaltation, and it is consistent throughout the Noble Qur'an. Allah the Exalted said: And He said: This form means exaltation and magnification. So here He said: Then He clarified this by saying: This phrase is like the answer to the question that preceded it, which is His saying: The intended meaning of "better" here is the reward for deeds performed in it and the good and blessing that Allah the Exalted sends down in it for this Ummah.
Then He mentioned what happens on that night, saying: "They descend" means: they descend little by little, because the angels are inhabitants of the heavens, and the heavens are seven, so the angels descend to the earth little by little until they fill the earth. The descent of the angels to the earth is a sign of mercy, good, and blessing. For this reason, if the angels refrain from entering a place, it is a sign that this place, from which the angels have refrained from entering, may be devoid of good and blessing. Such as a place that contains images, for the angels do not enter a house in which there is an image, meaning: a forbidden image. Because if the image is trampled upon, on a bed or a pillow, the majority of scholars hold that it is permissible. And in this case, the angels do not refrain from entering the place, because if they did, that would be prohibited. So the angels descend on the Night of Decree in great numbers, and their descent is good and blessing. And His saying: means: by His command. The intended meaning is the cosmic permission, because the permission of Allah—meaning His command—is divided into two types: cosmic permission and legislative permission. So His saying: means: except what is permitted legislatively, because it may have been permitted by decree, so it was legislated without Allah, but it is not by the legislative permission of Allah. And there is a decree-based permission, as in this verse: meaning: by His decree-based command.
And His saying: It is said that "min" means "bi," meaning: with every command, meaning with every command from what Allah commands them, and it is vague, and we do not know what it is. But we say: the descent of the angels to the earth is a sign of good, mercy, and blessing.
The sentence here consists of a subject and a predicate, and the predicate is placed first. The implied meaning is: It is peace, that is, this night is peace. Allah the Exalted described it as peace because of the many who are saved in it from sins and their punishments. The Prophet (peace and blessings be upon him and his family) said: And the forgiveness of sins is undoubtedly a safety from their affliction and their punishments. That is, the angels descend in this night until the break of dawn, meaning until the break of dawn. And when the dawn breaks, the Night of Decree ends. We have previously stated that the Night of Decree is in Ramadan without doubt, but in which part of Ramadan? In its beginning, its middle, or its end? We say in answer to this: The Prophet (peace and blessings be upon him and his family) performed i'tikaf (spiritual retreat) in the first ten days, then in the middle ten days, seeking the Night of Decree. Then it was told to him that it is in the last ten days, so he performed i'tikaf in the last ten days. Therefore, it, meaning the Night of Decree, is in the last ten days of Ramadan. And in which night of them? Allah knows best. It may be in the night of the twenty-first, or in the night of the thirtieth, or in between. No specific night has been designated for it every year. For this reason, the Prophet (peace and blessings be upon him and his family) saw the Night of Decree on the night of the twenty-first, and he saw in a dream that he would prostrate in the morning in water and mud. So the sky rained that night, meaning the night of the twenty-first. The Prophet (peace and blessings be upon him and his family) prayed in his mosque, and his mosque was made of palm branches that did not prevent water from seeping through the roof. So the Prophet (peace and blessings be upon him) prostrated in the morning of that day—in the Fajr prayer—in water and mud. And the Companions (may Allah be pleased with them) saw the mark of water and mud on his forehead. So it was in that night, the night of the twenty-first. And yet he said: And in a narration: And the Companions saw it in one of the years in the last seven nights, so he said (peace and blessings be upon him): Meaning: in that year. As for the remaining years, it is in all of the ten nights, it is not fixed. But the most likely night is the twenty-seventh; the most likely it is to be the twenty-seventh. It may be, for example, the twenty-seventh in this year, and the twenty-first in the second year, and the twenty-fifth in the third year, and so on. And Allah the Mighty and Majestic veiled it from them for two great benefits. The first benefit: distinguishing the sincere in seeking it from the lazy one. Because the sincere in seeking it does not mind tiring himself for ten nights in order to catch it, while the lazy one may be lazy and say, since I do not know which night it is, he is lazy to stand for ten nights for one night.
The second benefit: the increase of the reward of the Muslims by the increase of deeds. Because whenever the deed increases, the reward increases. And on this occasion, I would like to point out the mistake of many people nowadays, where they seek the twenty-seventh night to perform 'Umrah (the lesser pilgrimage). For you will find the Sacred Mosque on the night of the twenty-seventh crowded with people and they are numerous. And specifying the night of the twenty-seventh for 'Umrah is a religious innovation (bid'ah), because the Messenger of Allah (peace and blessings be upon him) did not specify it for 'Umrah in his action, and he did not specify it—meaning the night of the twenty-seventh—for 'Umrah in his speech. He did not perform 'Umrah on the night of the twenty-seventh of Ramadan, even though he was in Mecca on the night of the twenty-seventh of Ramadan in the Year of the Conquest, and he did not perform 'Umrah, and he did not say to the community, "Seek the night of the twenty-seventh for 'Umrah" or "with 'Umrah." He did not say to the community, "Seek the night of the twenty-seventh with 'Umrah." Rather, he commanded us to seek the night of the twenty-seventh by standing in prayer in it, not by 'Umrah. And by this, the mistake of many people becomes clear. And by this also, it becomes clear that people may take their religion from father to son without a basis from the Shari'ah (Islamic sacred law). So beware of worshipping Allah except with insight, with evidence from the Book of Allah or the Sunnah of His Messenger (peace and blessings be upon him and his family), or the practice of the Rightly Guided Caliphs, whom we were commanded to follow their Sunnah.
And with this, the discussion of Surat al-Qadr is concluded. We ask Allah, Blessed and Exalted is He, to let us and you reach it in this year and in the years to come in goodness and peace, and that He may accept from us and from you. Indeed, He is Capable of all things.
And now to the questions, so we begin with the oath.