As regards the naming of “The Night of Qadr” the scholars have different opinions. Some say that as it is honorable and great, and as the Qur'an is great, brought down) in it (by a great angel, to a great Messenger, for a great Ummah, it was called “Laylat ul-Qadr” (the Night of Majesty).
Some say that it is called" the Night of Measure" because the affairs, the life-terms and the provisions of the people are" measured" in that very night.
Some say that as the angels on that night are so numerous) in the earth (that it is as if the earth is strictly “measured” for them, it is called Qadr, and that is like: “and he whose provision is measured.” (The Holy Quran, 65:7)
These are some of the opinions concerning this subject. About each of them there have been researches, a hint at which is not without advantage.
As to the first opinion, i. e. that night being honorable and great, know that many things are said in this respect, to the effect that, as regards time and place in general, some are honorable and some are not, some are lucky and some are unlucky. But is this a natural and intrinsic characteristic of time and place, or is it because happy and unhappy events happen in them, and, consequently they are so described? Although this is not a noble and important topic, and to expand upon it is not advantageous, yet, we shall briefly refer to it. What gives priority to the first possibility is that some narratives and ayahs which apparently regard time and place either honorable or unlucky, confirm this to be intrinsic, not a characteristic belonging to the particular condition. So, as there is no rational objection, they can be taken according to their apparent meanings.
What gives priority to the second possibility is that the truth of time and place is a single one, or even their entity (personality) is one, too. Such being the case, it will not be possible that a single person can be divided and be different in status. Therefore, it is inevitable to take what is said about time and place as lucky or unlucky as caused by the events and happenings taking place in them. But this is not provable, because although time is a single entity, yet, as it gradually expands and is measurable; there can be no objection that some part of it is different in status and effect from another part. There is no evidence that a person, whoever he may be, cannot enjoy two statuses and two effects, rather the contrary is apparent. For example, the human beings, although every one of them is a single person, yet, there are many differences in their corporeal features, like the skin, the brain and the heart, as these are more delicate and honored than the other organs. Similarly, some of the internal and external powers are more honorable than others. This is because man, in this world, is not apparently known as having a complete unity, though single in person. But as apparently he is known of multiplicity, he can have different statuses.
The priority of the first possibility is not, however, an agreeably correct one, because this opinion is based, for example, on “the originality of appearance” and “the originality of the truth” whereas methodically it is known that “the originality of the truth” and “the originality of appearance” are used when there is a doubt in the objective for the purpose of making sure of the objective, not that they should confirm the objective after that it had already been known. So, consider.
Therefore, both aspects are possible, but the second aspect seems preferable. Consequently, “The Night of Qadr” was described as" the honored night" because it was the night of the meeting of the Sealing Prophet, the night on which the real lover reached his Beloved. In the former discussions it was noted that the decision of the angels and the revelation was after the annihilation and the real proximity. From many narratives and noble ayahs it can be gathered that the luckiness and unluckiness of times and places are because of the events which take place in them. This can be realized by referring to them, although some of them also denote their intrinsic honor.
Disciplines of the prayer, Text, Page: 436-438