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Surah 97. Al-Qadr

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According 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.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

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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97:1
إِنَّآ أَنزَلْنَـٰهُ فِى لَيْلَةِ ٱلْقَدْرِ Inn a anzaln a hu fee laylati alqadr i
BEHOLD, from on high have We bestowed this [divine writ] on the Night of Destiny.1
  - Mohammad Asad

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.

Surely We have revealed this (Qur'an) in the night of Qadr.
  - Muhammad Farooq-i-Azam Malik
Indeed, 'It is' We 'Who' sent this 'Quran' down on the Night of Glory.1
  - Mustafa Khattab

 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).

Lo! We revealed it on the Night of Power.
  - Marmaduke Pickthall
We have indeed revealed this (Message) in the night of Power: 6217
  - Abdullah Yusuf Ali

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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97:2
وَمَآ أَدْرَىٰكَ مَا لَيْلَةُ ٱلْقَدْرِ Wam a adr a ka m a laylatu alqadr i
And what could make thee conceive what it is, that Night of Destiny?
  - Mohammad Asad
And what will make you understand, what the night of Qadr is!
  - Muhammad Farooq-i-Azam Malik
And what will make you realize what the Night of Glory is?
  - Mustafa Khattab
Ah, what will convey unto thee what the Night of Power is!
  - Marmaduke Pickthall
And what will explain to thee what the Night of Power is?
  - Abdullah Yusuf Ali

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97:3
لَيْلَةُ ٱلْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ Laylatu alqadri khayrun min alfi shahr in
The Night of Destiny is better than a thousand months:2
  - Mohammad Asad

Sc., "in which there was no similar night" (Razi).

The night of Qadr is better than one thousand months.
  - Muhammad Farooq-i-Azam Malik
The Night of Glory is better than a thousand months.
  - Mustafa Khattab
The Night of Power is better than a thousand months.
  - Marmaduke Pickthall
The Night of Power is better than a thousand Months. 6218
  - Abdullah Yusuf Ali

"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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97:4
تَنَزَّلُ ٱلْمَلَـٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ Tanazzalu almal a ikatu wa al rroo h u feeh a bii th ni rabbihim min kulli amr in
in hosts descend in it the angels,3 bearing divine inspiration4 by their Sustainer's leave; from all [evil] that may happen
  - Mohammad Asad

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".

The angels and the Spirit (Gabriel) come down with every decree, by the leave of their Rabb,
  - Muhammad Farooq-i-Azam Malik
That night the angels and the 'holy' spirit1 descend, by the permission of their Lord, for every 'decreed' matter.
  - Mustafa Khattab

 i.e., the angel Gabriel.

The angels and the Spirit descend therein, by the permission of their Lord, with all decrees.
  - Marmaduke Pickthall
Therein come down the angels and the Spirit by Allah's permission on every errand: 6219
  - Abdullah Yusuf Ali

The Spirit: usually understood to be the angel Gabriel.

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97:5
سَلَـٰمٌ هِىَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ Sal a mun hiya h att a ma t laAAi alfajr i
does it make secure,5 until the rise of dawn.
  - Mohammad Asad

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.

that night is the night of Peace, till the break of dawn.
  - Muhammad Farooq-i-Azam Malik
It is all peace until the break of dawn.
  - Mustafa Khattab
(That night is) Peace until the rising of the dawn.
  - Marmaduke Pickthall
Peace!... This until the rise of Morn! 6220
  - Abdullah Yusuf Ali

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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Al-Qadr

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