QuranReader

The Surah has been titled after the word al-qadr in the very first verse.

<h2>Name</h2><p>The Surah has been titled after the word <em>al-qadr</em> in the very <a href="/97/1" rel="noopener noreferrer" target="_blank">first verse</a>.</p><h2>Period of Revelation</h2><p>Whether Surah Al-Qadr is a Makki or a Madani revelation is disputed. Abu Hayyan in <em>Al-Bahr al-Muhti</em> has made the claim that the majority of scholars regard it as a Madani Surah. Ali bin Ahmad al-Wahidi in his commentary says that this is the first Surah to be sent down in Madinah. Contrary to this, Al Mawardi says that according to the majority of scholars it is a Makki revelation, and Imam Al-Suyuti has expressed the same view in <em>Al-Itqan</em>. Ibn Mardayah has cited Ibn Abbas, lbn Az Zubair and Hadrat Aishah as saying that this Surah was revealed in Makkah. A study of the contents also show that it should have been revealed at Makkah as we shall explain below.</p><h2>Theme and Subject Matter</h2><p>Its theme is to acquaint man with the value, worth and importance of the Quran. Its being placed just after Surah Al-Alaq in the arrangement of the Quran alone explains that the Holy Book, the revelation of which began with the <a href="/96/1-5" rel="noopener noreferrer" target="_blank">first five verses of Surah Al-Alaq</a>, was sent down in a destiny making night. It is a glorious Book and its revelation for mankind is full of blessings.</p><p>At the outset, Allah says: "We have sent it down." That is, it is not a composition of Muhammad (upon whom be Allah's peace and blessing) himself, but Allah which "We" refers to, has revealed it.</p><p>Then, it is said that "We sent it down in the Night of Destiny." "Night of Destiny" has two meanings and both are implied here. </p><p>First, that it is the night during which destinies are decided; or that it is not an ordinary night like other nights, but a night in which destinies are made or marred. The revelation of this Book on this night is not merely the revelation of a book but an event which will change the destiny of not only the Quraish, or of Arabia, but of the entire world. The same thing has been said in Surah Ad-Dukhan for which please see introduction to that Surah and <a href="/44:5?font=v2&amp;translations=95" rel="noopener noreferrer" target="_blank">footnote 3</a> thereof. The other meaning is that this is a night of unique honor, dignity and glory; so much so that it is better than a thousand months. Thus, the disbelievers of Makkah have been warned, as if to say: "You on account of your ignorance regard this Book, which Muhammad (upon whom be Allah's peace and blessings) has presented, as a calamity for yourselves and complain that a disaster has befallen you, whereas the night in which it was decreed to be sent down was such a blessed night that a task was accomplished in it for the well being of mankind, which had never been accomplished even during a thousand months of history." This also has been said in <a href="/44/3" rel="noopener noreferrer" target="_blank">verse 3 of Ad-Dukhan</a> in another way, which we have explained in the introduction to that Surah.</p><p>In conclusion, it has been stated that on this night, the angels and Gabriel descend with every decree (which in <a href="/44/4" rel="noopener noreferrer" target="_blank">verse 4 of Ad-Dukhan</a> has been described as amr-hakim: wise decree) by the leave of their Lord, and it is all peace from evening until morning; that is, there is no interference of evil in it, for all decrees of Allah are intended to promote good and not evil. This is to and beyond the extent that even if a decision to destroy a nation is taken, it is taken for the sake of ultimate good, not evil.</p>

انا انزلناه في ليلة القدر

إِنَّآ أَنزَلْنَـٰهُ فِى لَيْلَةِ ٱلْقَدْرِ

وما ادراك ما ليلة القدر

وَمَآ أَدْرَىٰكَ مَا لَيْلَةُ ٱلْقَدْرِ

ليلة القدر خير من الف شهر

لَيْلَةُ ٱلْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

تنزل الملائكة والروح فيها باذن ربهم من كل امر

تَنَزَّلُ ٱلْمَلَـٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

سَلَـٰمٌ هِىَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ

NITTIOSJUNDE SURAN
AL-QADR (ALLMAKTENS NATT)
Mekka-perioden
UTAN tvivel är denna sura, Al-Qadr, att förlägga till de tidigaste åren i
Mekka-perioden – dvs. till själva inledningsskedet i Muhammads verksamhet
som profet. Dess första ord är en erinran om uppenbarelsen av
de fem verser som inleder den föregående suran.

Koranens Budskap

Koranensbudskap.se

Al-Qadr

Eller ”Ödets” eller ”Härlighetens Natt” – en beskrivning av den natt då Profeten mottog sin första uppenbarelse (se den inledande kommentaren till föregå-
ende sura). Med stöd av flera ”traditioner” kan förmodas att det var en av de sista tio nätterna – sannolikt den tjugosjunde i månaden Ramadan, tretton år före
Profetens utvandring till Medina.

Underförstått ”under vilka ingen sådan natt inträffade” (Razi)

Alternativt.: ”[bärande] gudomlig [el. ’helig’] ingivelse (ruh)”; se första meningen i 16:2 och den därtill fogade noten 2. Om man stannar för det nu nämnda översättningsalternativet är detta det första exemplet på ordets förekomst i Koranen i denna betydelse.

Verbformen tanazzalu uttrycker upprepning, frekvens eller mängd; därav ordet ”härskaror” i översättningen, som baseras på en formulering av Ibn Kathir.

Ordagr.: ”den är fred” (salam, se sura 5, not 29) – dvs. den skyddar den troende mot allt andligt ont; detta är (enligt Ibn Kathir) Mudjahids tolkning, vari
uppenbarligen underförstås att den som i sitt medvetande inpräntar denna natts
helighet därmed har fått ett skydd mot ovärdiga tankar och lockelser. — Det är
också möjligt att uppfatta denna vers trots avsaknaden av verb som en imperativ
(eg. ”optativ”) och översätta den sålunda: ”Må [el. ’måtte’] den skänka fred [åt
alla] till dess dagen gryr!” – I Mudjahids citerade tolkning knyts orden i föregående vers, min kulli amr (här ovan: ”för [att utföra] alla [Hans] uppdrag”), samman med vers 5 och blir en bestämning till uttrycket salamun hiya (”den är fred
[el. ’frid’]”) och tolkningen kan då fullständigas med orden ”från vad det än kan
vara” eller ”från allt [tänkbart ont]”. Det sätt som de två sista verserna återgetts
på i översättningen ovan svarar mot den traditionella tolkningen. (Ö.a.)