Bukhari

Hadith Commentary:
Hafiz Ibn Hajar rahimahullah, under the chapter “Seeking the Night of Qadr” in the Book of Fasting, states:
“In this chapter title is an indication of the preponderant view that Laylat al-Qadr is confined to Ramadan, then to the last ten nights of it, then to its odd nights, not to any specific night among them. This is what the sum of the narrations reported about it indicate.” (Fath)

That is, Laylat al-Qadr is confined to Ramadan, and it occurs on one of the odd nights of the last ten nights. All the hadiths that have been reported in this chapter establish this.

Further details will come in the Book of Fasting.

By odd nights are meant the nights of the 21st, 23rd, 25th, 27th, and 29th.

It is not specific to any one of these nights.

This is what is established from the hadiths.

Hadith Commentary:
(1)
In reality, a single hadith has been divided into three parts. The sole purpose is to mention the regular observance of the night prayer (tahajjud) by Abdullah ibn Umar (radi Allahu anhu).
(2)
The mention of Abdullah ibn Umar (radi Allahu anhu) performing the night prayer (tahajjud) has been reported by his student Nafi', while previously, his son Salim had also mentioned something similar.
And Allah knows best.

Hadith Commentary:
➊
In one hadith, the Messenger of Allah sallallahu alayhi wa sallam said:
“I see that your dreams agree upon the last seven nights, so seek it (Laylat al-Qadr) in the last seven nights.” (Sahih al-Bukhari, The Virtue of Laylat al-Qadr, Hadith: 2015)
But Imam al-Bukhari rahimahullah, as per his usual method, established the issue in a subtle manner rather than the apparent way; that is, some people saw (the night) in the last ten nights, and some saw it in the last seven nights, so at the very least, consensus upon the last seven is established. Therefore, the Messenger of Allah sallallahu alayhi wa sallam commanded to adopt the matter upon which there was agreement.
(Fath al-Bari: 12/475)
➋
In this regard, a person should also remain vigilant, because in 400 AH, when the Mahdi tribulation arose, its foundation was also the concurrence of dreams—that is, people from different regions saw similar dreams.
One man comes from Yemen and says: I saw Muhammad ibn Abdullah al-Qahtani in the form of the Mahdi.
Another is Egyptian and says the same.
A third, a Nigerian, also relates a similar dream.
In this way, the movement arose and those people entered the House of Allah, and then what happened, happened.
This is an eyewitness account of ours,
because the writer of these lines was, in those days, appointed as a translator in Shart al-Jiyad.
➌
In any case, a person should keep his relationship with Allah Almighty strong in every respect, everywhere, and in every situation.
No foundation can be laid upon these dreams.
Although Hafiz Ibn Hajar rahimahullah has written:
From this hadith, it is understood that the agreement of a group upon a dream is evidence of its truth and correctness.
(Fath al-Bari: 12/475)

Hadith Commentary:
Under this hadith, Hafiz Sahib rahimahullah states:
“And in this hadith is an indication of the great status of dreams, and the permissibility of relying upon them as evidence for existential matters, on the condition that they do not contradict the legal (shar‘i) principles.”
(Fath)
That is, from this hadith the value and rank of dreams becomes evident, and also that they serve as proof for existential matters, provided they are not contrary to the shar‘i principles. In reality, according to another hadith, a believer’s dream is one part out of seventy parts of prophethood.
In the noble verse of the Qur’an, ‘Behold! Verily, the friends of Allah...’ (), the glad tidings (bushra) refers also to good dreams, whether one sees them himself or others see them for him.

Hadith Commentary:
(1)
In a narration reported from Abdullah ibn Umar radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam said:
"I see that your dreams are agreeing upon the last ten nights, so whoever wants to seek Laylat al-Qadr should seek it in the last ten nights."
(Sahih al-Bukhari, Kitab al-Tahajjud, Hadith: 1158)

(2)
The reality is that during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, two groups saw dreams regarding Laylat al-Qadr.
One group’s dream was that it is in the last seven nights, and the other group’s dream was that it is in the last ten nights.
The details of this are present in Sahih al-Bukhari.
(Sahih al-Bukhari, Kitab al-Ta’bir, Hadith: 6991)
At first, the Prophet sallallahu alayhi wa sallam said to those who saw the dream of Laylat al-Qadr being in the last ten nights:
"All of you are agreed upon the last ten nights, therefore seek Laylat al-Qadr in these ten nights."
In fact, according to one narration, he ordered them to seek it in the odd nights of the last ten.
(Sahih al-Bukhari, Fadl Laylat al-Qadr, Hadith: 2017)
Then, when he saw that both groups agreed upon the last seven nights, he decisively said to seek it in the last seven nights, as is mentioned in the aforementioned narration reported from Abdullah ibn Umar radi Allahu anhu.
Then, there is also a difference of opinion regarding the last seven nights.
The apparent meaning of the hadith indicates that this count will start from the twenty-fourth night, so the twenty-first and twenty-third nights will not be included, whereas some scholars think that the seven nights are meant to start from the twenty-second up to the twenty-eighth, in which case the twenty-ninth night will not be included.
According to us, the decisive narration is that of Sahih Muslim, in which the Messenger of Allah sallallahu alayhi wa sallam said:
"Seek it in the last ten nights.
If, for some reason, you become weak or overpowered, then seek it in the remaining seven nights and gain the upper hand."
(Sahih Muslim, Kitab al-Siyam, Hadith: 2765(1165))
From this, it is understood that by the last seven nights, what is meant is from the twenty-third night until the end.
(Fath al-Bari: 4/325)

1385. Commentary: There is also ambiguity in this. Both odd and even nights are included in the last seven nights. If only the odd nights are intended, then the counting would have to begin from the seventeenth night.

1387. Commentary: There is no difference of opinion regarding Laylat al-Qadr occurring in the blessed month of Ramadan. Furthermore, based on the evidences, the preferred view is that it is one of the odd nights of the last ten nights. Among these, according to some, the likelihood of it being the 27th night is greater. And Allah knows best. As for the narration which explicitly states that it occurs during the entire month of Ramadan, there is a difference of opinion regarding its being marfu‘ (attributed directly to the Prophet sallallahu alayhi wa sallam). As Imam Abu Dawud rahimahullah himself has clarified. Shaykh al-Albani rahimahullah has also accepted this position. Similarly, hadith 1384 is also weak, in which the possibility of it being on the seventeenth night is mentioned.

Hadith Authentication: [وأخرجه البخاري 2015، ومسلم 1165، من حديث مالك به]
Jurisprudential Points:
➊ Laylat al-Qadr occurs in the odd nights of the last ten days of Ramadan.
➋ Multiple individuals seeing the same recurring dream is among the heavenly signs or glad tidings, provided that these do not contradict any explicit text.
➌ A believer’s dream is one part out of forty parts of prophethood.
➍ For dreams, see: [ح121، 127، 375]
➎ For Laylat al-Qadr, see: [ح148، 283]

575 Lexical Explanation:
«اُرُوا» is a passive verb form derived from «اِراءَةٌ».
«فِي السَّبَع الَّاوَاخِرِ» refers to the last seven days, which begin from the night of the twenty-third.
«اُرَي» is a passive verb form which is in the meaning of «اَظُنُّ», and «اَظُنُّ» is the active verb form. Its meaning is assumption or conjecture, i.e., "I assume" or "I think."
The meaning of «تَوَاطَاَتْ» is "accordance" or "agreement."
«مُتَحرَّبَهَا» refers to one who seeks it. This is derived from «اَلتَّحَرَي», which means to strive and make an effort to attain the sought-after objective. *

Benefit:
This hadith proves that Shaytan is a great enemy of man, to the extent that even in matters of eating and drinking, Shaytan incites a person to eat and drink with the left hand. Most Muslims, due to heedlessness, have become followers of Shaytan.