The Holy Qur'an's reference to the greatness of Lailat-ul-Qadr on one hand and the failure to determine its exact time on the other hand, soon turned the issue of Lailat-ul-Qadr into one of the intellectual concerns and challenges of the Companions and followers. Searching and analyzing the narrations about Lailat al-Qadr in Sunni sources proves the existence of at least three hadith streams. The hadith movement active in the Hejaz region, which had been able to develop as a dominant movement to the region of Iraq and the Levant, followed the possibility of understanding Lailat al-Qadr in the "Last Ten Days" or "The Last Week" of the holy month of Ramadan. Another tradition, known as Ibn Masoud, believed in the rotation of Laylah al-Qadr throughout the year. This trend of hadith, which was born in Kufa, found its place in the hadith circles of Madinah and provoked reactions. A third tradition led by a number of well-known reciters of Kufa such as Zerr bin Hobaish and Asim bin Abi al-Najjud Kufi was formed in opposition to the tradition of Ibn Masoud, who introduced the twenty-seventh night of the holy month of Ramadan as Lailat al-Qadr with a dogmatic view.