Ubayy ibn Kaʿb is attributed to relate from the Messenger of God that he said: ‘Whoever recites it shall be granted reward similar to one who has fasted [the month of] Ramadan and spent the Night of Qadr awake [in devotions], while if he encounters the Night of Qadr [and engages in its recitation] he shall have a reward akin to one who fought in God’s way.’
The Messenger of God said: ‘whoever recites it shall have the best of creatures (khayr al-bariyyah) as his friend and companion on the Day of Resurrection.’
Imam al-Ṣādiq (a) is reported by al-Husayn ibn Abī al-ʿAlāʾ to have said: ‘Whoever recites Innā Anzalnāhu in an obligatory ritual prayer shall have a caller call out, saying: “Slave of God, He has forgiven you what has passed [of your sins], therefore resume [your good] deeds.”’
Imam al-Ṣādiq (a) said: ‘Whoever recites it fifteen times after the ʿishāʾ prayers shall be in God’s security till the next night, and whoever recites it seven times every night shall be safe and secure that night till the break of dawn. This is while whoever recites it over what he stores of gold, silver, and furniture [or recites it over the door of his storehouse] shall have God bless him in it, [that it shall be protected] from all that harms it [till the owner removes the contents from it], and if it is recited over income from fruit and dairy harvest, it shall profit him with God’s leave.’
Imam al-Riḍā (a) said: ‘There is not a slave [of God] who visits the grave of a believer and recites Innā Anzalnāhu fī Laylat al-Qadr at the grave seven times save that God shall pardon him and the occupant of the grave.’
Imam al-Ṣādiq (a) related the following from the Messenger of God, from God, who instructed him: ‘Recite Innā Anzalnāhu for it is assigned to you and to those worthy of your household till the Day of Resurrection.’
Ismāʿīl ibn Sahl says: ‘I wrote to Abū Jaʿfar (a) about a serious debt that weighed upon me whereupon he wrote back: “Seek forgiveness of God as much as possible and engage your tongue with the frequent recitation of Innā Anzalnāhu.”’
Makārim Shīrāzī cautions that these merits apply for one who recites this surah with understanding and reflection, and consequently acts on its teachings. Indeed, one who engages contemplatively with this surah cannot but be reminded of God and His power as well as His modus operandi, which is that of sending divine teachings via angels – teachings that contain warnings and good news for one who heeds them. Such a reflective and contemplative engagement and recitation of this surah should ideally awaken the attribute of God-consciousness and personal responsibility in the reciter, subsequently allowing him to actualise God’s teachings, and consequently attain the pleasant rewards mentioned in these reports. In addition, perhaps the generous rewards mentioned in these reports are part of God’s grace where the intent is to motivate a Muslim to continuously engage with the recitation of this surah and that of the Quran in general, so that the recitation hopefully leads to contemplative inquiry and reflection, knowledge, and action. And God knows best.
These reports also promise material and spiritual relief from different material and spiritual problems respectively. All these material and spiritual benefits, at the core of which lie safety, security, relief, and peace (both material and spiritual, for the living and the dead), suggests that these benefits probably hearken to and appeal to the themes of verses 4-5. These two verses speak of the descent of the angels and the Spirit with blessings and peace (salām) which continue until dawn, which is an allegory of a fresh start. Perhaps, therefore, the reports above allude to and need to be appreciated in light of the ethos of these two verses in that the angels serve as protectors, guardians, and helpers for the reciter and all that he covets of material and spiritual bounties during times of distress, and who is consequently enfolded with peace and security till the distress dissipates. And God knows best.
[1] Tabrisi.J, 4/517. [2] Tabrisi.J, 4/517. [3] Burhan, 5/700. [4] Burhan, 5/700. [5] Tabrisi.J, 4/517. [6] Burhan, 5/700. [7] Kafi, 2/454, h. 6. [8] Burhan, 5/700. [9] Kafi, 2/454, h. 6. [10] Nur, 5/613. [11] Nur, 5/616. [12] Nur, 5/617. [13] Amthal, 20/340.