Laylat al-Qadr (Arabic: لیلة القدر) (also known as Shab-e-Qadr , loaned from Persian), variously rendered in English as the Night of Decree, Night of Power, Night of Value, Night of Destiny, or Night of Measures, is in Islamic belief the night when the the Quran were revealed to the Prophet Muhammad (pbuh). It is one of the odd nights of the last ten days of Ramadan and is better than 1000 months of worship. Muslims believe that on this night the blessings and mercy of Allah are abundant, sins are forgiven, supplications are accepted, and that the annual decree is revealed to theangels who also descend to earth.(wiki)
First Phase of Revelation:
The Qur'ān was first revealed from the "Preserved Tablet" on a certain night (probably 21,23,25,27 or 29th) in the month of Ramadān: (in an implicit form--out of which full-fledged details were given out gradually and as occasion arose):
The Qur'ān was first revealed from the "Preserved Tablet" on a certain night (probably 21,23,25,27 or 29th) in the month of Ramadān: (in an implicit form--out of which full-fledged details were given out gradually and as occasion arose):
We have sent [the Book] down on a Blessed Night, since We were going to warn [mankind]. In it [i.e., that Night] every matter of Wisdom is decided upon--as a Command from Us, for We send Messengers as a Mercy from your Lord. (44.ad-Dukhān:3-6)
The month of Ramadān wherein the Qur'ān was sent down as guidance for mankind and [its verses] as clear proofs for [this] guidance and as furqān [i.e., as distinguishing clearly truth from falsehood]. (2.al-Baqarah:185)
The wording of verse 44.ad-Dukhān:3-4 "We sent it down on a Blessed Night wherein every matter of wisdom is decided upon" bears a striking resemblance to that of sura 97.al-Qadr concerning the "Night of Determination or of Accounting [qadr]" as a whole is 94.ash-Sharħ:1-3:
We have sent [the Book] down on a Blessed Night, since We were going to warn [mankind]. In it [i.e., that Night] every matter of Wisdom is decided upon--as a Command from Us, for We send Messengers as a Mercy from your Lord. (44.ad-Dukhān:3-6)
"Have We not opened your heart and relieved you of the burden which was breaking your back?"; "relief from the burden" was then effected once and for all (although another burden--that of executing the Message--was put in its place). The spirit of Revelation in terms of potentially total Revelation had made its contact with the Prophet's mind.
Second phase- Gradual and intermittent Revelation in 23 Years:
Although no subsequent event of Revelation was easy, for the Qur'ān itself was a burdensome Call, not only in its content but even in its genesis, nevertheless, this first event of "breaking the ground" ensured that the Message as a whole had a definite and cohesive character. The recurring Qur'ānic term tanzīl, as the commentators assure us, often means gradual and intermittent Revelation, or "sending down."
Although no subsequent event of Revelation was easy, for the Qur'ān itself was a burdensome Call, not only in its content but even in its genesis, nevertheless, this first event of "breaking the ground" ensured that the Message as a whole had a definite and cohesive character. The recurring Qur'ānic term tanzīl, as the commentators assure us, often means gradual and intermittent Revelation, or "sending down."
The Meccans objected to this gradual revelation of the Qur'ān:
"Those who disbelieve say: Why has the Qur'ān not been sent down upon him [Muħammad] all at once? So it is, in order that We give strength to your heart and [also] We have arranged it in an order" (25.al-Furqān:32), i.e., it has been arranged according to the occasion.
Moreover, "In truth have We sent it down and in truth has it come down. ... A Qur'ān that We have sent intermittently that you may recite it to people at intervals, and We have sent it down in successive Revelations" (17.al-Isrā':105).
The Qur'ān testifies both to the crushing burden and to the power of its own Call: "If We had sent this Qur'ān down upon a mountain, you would have seen it humbled and split asunder through fear of God: these are likenesses We cite for men so that perchance they might reflect" (59.al-Ħashr:21).
Again, "If it were possible for a Qur'ān that mountains be moved by it or the earth rent or the dead spoken to [by its power, this Qur'ān would have done it]" (13.ar-Ra`d:31).
After all, it was this Message which brought Muħammad (PBUH) back to life (6.al-An`ām:123).
Even though the Qur'ān often mentions that pagans do not respond to it, yet it also avers that they did not want their people to listen to it for fear they would be influenced by its powerful appeal: "Those who disbelieve say, Let you not listen to this Qur'ān; rather, confuse the hearers, maybe you will win [against Muħammad]" (41.Fuşşilat:26).
It was because of this power that the pagans are said to be "like asses fleeing from a tiger" (74.al-Muddaththir:50).
"Those who disbelieve say: Why has the Qur'ān not been sent down upon him [Muħammad] all at once? So it is, in order that We give strength to your heart and [also] We have arranged it in an order" (25.al-Furqān:32), i.e., it has been arranged according to the occasion.
Moreover, "In truth have We sent it down and in truth has it come down. ... A Qur'ān that We have sent intermittently that you may recite it to people at intervals, and We have sent it down in successive Revelations" (17.al-Isrā':105).
The Qur'ān testifies both to the crushing burden and to the power of its own Call: "If We had sent this Qur'ān down upon a mountain, you would have seen it humbled and split asunder through fear of God: these are likenesses We cite for men so that perchance they might reflect" (59.al-Ħashr:21).
Again, "If it were possible for a Qur'ān that mountains be moved by it or the earth rent or the dead spoken to [by its power, this Qur'ān would have done it]" (13.ar-Ra`d:31).
After all, it was this Message which brought Muħammad (PBUH) back to life (6.al-An`ām:123).
Even though the Qur'ān often mentions that pagans do not respond to it, yet it also avers that they did not want their people to listen to it for fear they would be influenced by its powerful appeal: "Those who disbelieve say, Let you not listen to this Qur'ān; rather, confuse the hearers, maybe you will win [against Muħammad]" (41.Fuşşilat:26).
It was because of this power that the pagans are said to be "like asses fleeing from a tiger" (74.al-Muddaththir:50).
Miracle & inimitability of the Qur'ān:
The enemies of Prophet Muħammad (PBUH) were often left speechless: "When you see them, their [well-built] figures impress you, but when you listen to what they have to say, they are no more than sticks piled one upon the other" (63.al-Munāfiqūn:4).
We have said that the Prophet mentally "heard" the words of the Qur'ān; but he also mentally "saw" the Qur'ān being recited by the Spirit of Revelation--"Holy Documents containing Precious Books" (98.al-Bayyinah:2).
Again, "Say: this Qur'ān is but an admonition; whosoever will may take admonition from it. [It is contained] in Noble Documents, exalted and pure in the hands of Divine Messengers [Angels or Spirits of Revelation], who themselves are noble and pure" (80.`Abasa:11-16).
There is a vast literature in Islam known as i`jāz al-Qur'ān setting out the doctrine of the "inimitability of the Qur'ān." This doctrine takes its rise from the Qur'ān itself, for the Qur'ān proffers itself as the unique miracle of Muħammad (PBUH). No other revealed Book is described in the Qur'ān as a miracle in this way except the Qur'ān itself; it follows that not all embodiments of Revelations are miracles, even though the event of Revelation itself is a kind of miracle.
The Qur'ān emphatically challenges its opponents to "bring forth one sura like those of the Qur'ān" (2.al-Baqarah:23) and "to call upon anyone except God" to achieve this (10.Yūnus:38; cf. 11.Hūd:13, which is probably earlier).
Arabic:
There is a consensus among those who know Arabic well, and who appreciate the genius of the language, that in the beauty of its language and the style and power of its expression the Qur'ān is a superb document. The linguistic nuances simply defy translation. Although all inspired language is untranslatable, this is even more the case with the Qur'ān.
The Qur'ān is very much conscious that it is an "Arabic Qur'ān" and, the question of ideas and doctrines apart, it appears certain that the claim of the miraculous nature of the Qur'ān is connected with its linguistic style and expression. Unfortunately, non-Arab Muslims do not realize this enough; while they correctly assume that the Qur'ān is a book of guidance and hence may be understood in any language, they yet not only deprive themselves of the real taste and appreciation for the Qur'ānic expression but--since even a full understanding of the meaning depends upon the linguistic nuances--also cannot do full justice to the content of the Qur'ān. It is extremely desirable and important that as many as possible of the non-Arab educated and thinking Muslims equip themselves with the language of the Qur'ān.
Extracts from; "Themes of Quran": by Fazal ur Rahman :
http://freebookpark.blogspot.com/2014/10/books-by-fazlur-rehman.html
Read more about Quran 》》》》》
The enemies of Prophet Muħammad (PBUH) were often left speechless: "When you see them, their [well-built] figures impress you, but when you listen to what they have to say, they are no more than sticks piled one upon the other" (63.al-Munāfiqūn:4).
We have said that the Prophet mentally "heard" the words of the Qur'ān; but he also mentally "saw" the Qur'ān being recited by the Spirit of Revelation--"Holy Documents containing Precious Books" (98.al-Bayyinah:2).
Again, "Say: this Qur'ān is but an admonition; whosoever will may take admonition from it. [It is contained] in Noble Documents, exalted and pure in the hands of Divine Messengers [Angels or Spirits of Revelation], who themselves are noble and pure" (80.`Abasa:11-16).
There is a vast literature in Islam known as i`jāz al-Qur'ān setting out the doctrine of the "inimitability of the Qur'ān." This doctrine takes its rise from the Qur'ān itself, for the Qur'ān proffers itself as the unique miracle of Muħammad (PBUH). No other revealed Book is described in the Qur'ān as a miracle in this way except the Qur'ān itself; it follows that not all embodiments of Revelations are miracles, even though the event of Revelation itself is a kind of miracle.
The Qur'ān emphatically challenges its opponents to "bring forth one sura like those of the Qur'ān" (2.al-Baqarah:23) and "to call upon anyone except God" to achieve this (10.Yūnus:38; cf. 11.Hūd:13, which is probably earlier).
Arabic:
There is a consensus among those who know Arabic well, and who appreciate the genius of the language, that in the beauty of its language and the style and power of its expression the Qur'ān is a superb document. The linguistic nuances simply defy translation. Although all inspired language is untranslatable, this is even more the case with the Qur'ān.
The Qur'ān is very much conscious that it is an "Arabic Qur'ān" and, the question of ideas and doctrines apart, it appears certain that the claim of the miraculous nature of the Qur'ān is connected with its linguistic style and expression. Unfortunately, non-Arab Muslims do not realize this enough; while they correctly assume that the Qur'ān is a book of guidance and hence may be understood in any language, they yet not only deprive themselves of the real taste and appreciation for the Qur'ānic expression but--since even a full understanding of the meaning depends upon the linguistic nuances--also cannot do full justice to the content of the Qur'ān. It is extremely desirable and important that as many as possible of the non-Arab educated and thinking Muslims equip themselves with the language of the Qur'ān.
Extracts from; "Themes of Quran": by Fazal ur Rahman :
http://freebookpark.blogspot.com/2014/10/books-by-fazlur-rehman.html
Read more about Quran 》》》》》
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