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Donate & Earn Sadaqah Jariyah
DonateAccording to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.
The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.
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Or: "of Almightiness" or "of Majesty" - thus describing the night on which the Prophet received his first revelation (see introductory note to the preceding surah). On the basis of several Traditions it may be assumed that it was one of the last ten nights - probably the twenty-seventh of the month of Ramadan, thirteen years before the Prophet's emigration to Medina.
It is also believed that the angels descend with all decreed matters for the whole year during that night (al-qadr also means ordainment or destiny).
Cf. xliv. 3 and n. 4690. The 23rd, 25th or 27th night of Ramadhan, as well as other nights, have been suggested as the Night of Power. See, however, the Introduction to this Sura. It is best to take this in conjunction with verse 3 below, which says that the Night of Power is better than a thousand Months. It transcends Time: for it is Allah's Power dispelling the Darkness of Ignorance, by his Revelation, in every kind of affair.
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Sc., "in which there was no similar night" (Razi).
"A thousand" must be taken in an indefinite sense; as denoting a very long period of time. Cf. notes 3632 and 3634 to xxxii. 4-5, and n. 5678 to lxx. 4. This does not refer to our ideas of time, but to "timeless Time". One moment of enlightenment under Allah's Light is better than thousands of months or years of animal life, and such a moment converts the night of darkness into a period of spiritual glory.
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The grammatical form tanazzalu implies repetition, frequency or multitude; hence - as suggested by Ibn Kathir - "descending in hosts".
Lit., "and [divine] inspiration". For this rendering of rain, see first sentence of 16:2 and the corresponding note [2]. The present instance is undoubtedly the earliest example of the Qur'anic use of this term in the sense of "divine inspiration".
i.e., the angel Gabriel.
The Spirit: usually understood to be the angel Gabriel.
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Lit., "it is salvation (salam, see surah {5}, note [29]) - i.e., it makes the believer secure from all spiritual evil: thus Mujahid (as quoted by Ibn Kathir), evidently implying that a conscious realization of the sanctity of this night acts as a shield against unworthy thoughts and inclinations.
When the Night of spiritual darkness is dissipated by the glory of Allah, a wonderful Peace and a sense of Security arise in the soul. And this lasts on until this life closes, and the glorious Day of the new world dawns, when everything will be on a different plane, and the chequered nights and days of this world will be even less than a dream.
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