Author Topic: Layl Al-Qadr (sura 97) and Rhetorical analysis  (Read 4100 times)


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Re: Layl Al-Qadr (sura 97) and Rhetorical analysis
« Reply #20 on: June 02, 2019, 10:08:44 AM »

A Messenger is ONLY a message CARRIER. (PASSIVE).

Well... That would be a postman. A postman is a carrier of messages, internet is also a carrier of message, envoys are carriers or messages, but not merely, thay are also beneficiaries y and agents with knowledge of the content of the messages and committed not only to the carrying of the messages but to its contents, and THAT is most imortant, because in fact they must be living part of the message while they are aleive, otherwise there would not be any need that God tells us int he Qur'an all those stories about his messengers. A great part of the Qur'an are narrations of those life experiences. In fact prohets lives are important for the carrying of the messages. A traitor or a murderer could not bring a divine message.

Messengers are not mere carriers.



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Re: Layl Al-Qadr (sura 97) and Rhetorical analysis
« Reply #21 on: June 02, 2019, 11:21:56 AM »
I feel sorry to put this last sentence in my previous post...It was not the real subject : frustating ! but my fault. So i will send my last post again without it.

Huruf, the quran is precise. Muhammad, except his role of ordinary man, has 3 functions (do not confuse them):

- Sent: mur'salan.
(7:75) "" How do you know that Saleh (is) the one sent from his Lord? "They said:" Indee, in what he has been sent with (it) are those who have faith."

- Messenger: rasul - bearer of a message
(5:92) "If you turn away then know that it is the duty of our messenger to deliver clearly."
(33:39) "Those who transmit the messages/risâlât of God ..

- Prophet: Nabiy - it is first and foremost and always a preacher (al kitab) with a high verb (2:213)
(34:44) ..and not we sent/arsalnā to them before you any warner/nadhīrin "
(16:90) He urge/admonish you that you can remember.

The term nabiy is built on the fa'īl scheme. The active participle or ism al-fā'il designates the one who does the action.
The term rasūl is built on the fa'ūl scheme. The passive participle or ism al-mf'ūl designates the one who undergoes the action.

Basically, two faces of the same coin sent by God (mur'salan) : one side with the inscription "Passive" (Rasûl) and one face with the inscription "Active" (Nabiyy).  :)



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Re: Layl Al-Qadr (sura 97) and Rhetorical analysis
« Reply #22 on: June 02, 2019, 11:30:25 AM »
The term nabiy is built on the fa'īl scheme. The active participle or ism al-fā'il designates the one who does the action.

 الصفة المشبهة:-معرفہ باللام مرفوع-واحد مذكر

Adjective resembling participle: Definite; singular; Masculine; nominative. Of the measure "فَعِيلٌ"

Adjective resembling participle derived from Verbal Noun نَبْوَةٌ and نَبَاوَةٌ: Definite; Sound Plural; Masculine; nominative; on the measure "فَعِيلٌ". Adjective resembling participle, or termed as Verbal Adjective, is a noun derived from an intransitive verb. Its pattern is at variance with the pattern of Active Participles and Passive Participles, it is known by usage. Resembling participle is that noun which indicates on the root meaning being an attribute. And this attribute is usually perpetual or intrinsic. The Adjective governs with the government of its verb, without exception, with the condition of dependencies as is the case in Active Participles. When  another word is governed with Adjective resembling participle in the nominative state, there is no pronoun in the Adjective. When the governed word is accusative or genitive, then there is a pronoun in the modified-noun.

Root: ن ب و

Words from this Root in the Grand Qur’ān:

a) Total occurrences: 80

b) No of constructions: 16 All Nouns

It occurs in 77 Ayah in 23 Chapters.

The basic perception infolded in the Root, in the words of Ibn Faris [d: 1005]:

 (مقاييس اللغة)

النون والباء والحرف المعتلّ أصلٌ صحيح يدلُّ على ارتفاعٍ في الشيء عن غَيره أو تَنحٍّ عنه

That it leads to the perception of eminence, elevation, ascension, exaltation of something in relation to others, or distinguished from others.

Lane's Lexicon: An eminence or protuberance or gibbous place in the Earth or ground. One who acquaints or informs mankind. Of the measure "فَعِيلٌ" used in the sense of مَفْعَلٌ، مُفْعِلٌ،مَفْعَلٌ or فَاعِلٌ;. It is derived from نَبْوَةٌ and نَبَاوَةٌ and signifies "elevation", conspicuous, evident.


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Re: Layl Al-Qadr (sura 97) and Rhetorical analysis
« Reply #23 on: June 02, 2019, 11:35:18 AM »

Thanks centi50 and Mazhar for your remarks or comments. After more reflection I would like to precise my answer with the Quran of course.

As i said, surah 97 is part of the set of six suras 93 to 98 which form a subsection of three sequences, each with two passages (or suras):

The theme of this subsection is : the prophet in crisis

Surah 97 and 98 form a pair and i showed the link between them and the beginning of this subsection (s. 93).
Now we are going to have a look with the s.96 witch is also linked to s.97

The question is : what is the reference of the pronoun "hu" in the word "anzalnāhu" (came IT down) ?

First, for memory, some quranic grammar about this word :

    V – 1st person plural (form IV) perfect verb
    PRON – subject pronoun
    PRON – 3rd person masculine singular object pronoun

    God gives us the answer in the same surah in 97:4 => amrin (order/affair),

Second, what is this order ?

The pronoum "hu" in the beginning (97:1)  suggests to us that the answer is backward, that is, in Surat 96.
It is the order "iq'ra (Call)" (masculine singular imperative verb).
It is the night where muhammed has became a messenger of God who must exhort his people to change their behavior.
this confirms the tradition which sees in the first 5 verses of sura 96 the entry into mission of Muhammad as a messenger (first words of the Qur'anic revelation); except the notion of cave.

Then, what is the content of this order ?

2 answers (progressive) :
first in (96:11- Literal meaning): "Have you seen if he is upon (the) Guidance or-That is he ordered accompanied by the Premunition ?"

So, what kind of actions must he take to save himself from hell (98:6) ?
 - the answer is in (98:5) :
" And they were not ordered only to serve/obey God
sincere in their faith in Him alone, yielding,
and they establish the Salat,
and they give the Zakat,
Such is the way righteous.

We can notice that the triliteral root hamza mīm rā (أ م ر)  (amr = an order) appears in these 3 surahs : 96-97-98..

if we make the connection with the beginning of Surah 44 and Surah 21:

   44:3 Indeed, we have sent it down in a night blessed. Surely, We were warning.
   44:4 In it is distincted every order/affair wise.
   44:5 A order/affair from Us. Indeed, We were of those who we sending as mercy from your Master.

   21:107 And not We have sent (past) you but (as) a mercy for the worlds.
   98::2    A messenger from Allah..
   21:50   And this (is) a Reminder blessed, wich we have revealed.



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Re: Layl Al-Qadr (sura 97) and Rhetorical analysis
« Reply #24 on: June 02, 2019, 11:04:39 PM »
The last element from quran wich confims my last post is here in S.44 :

44:1 - Ha Meem.
44:2 - By the Writing (The divine knowledge) which makes clear (as the daybreak appears at dawn)
44:3 - Indeed, We came IT down/anzalnāhu in a Night Blessed.

"By the Writing" :
96:3 Read/Call/Proclames, and your Lord is the Generous One.
96:4 The One who taught by the pen.
96:5 He taught man what he did not know.

----------- We search the verses in the Koran with identical form "anzalnāhu" (44:2):

 # (6:92) And this is a Writing which We have came IT down/anzalnāhu, blessed, confirming the truth what is between his hands..

 # (6:155) And this is a Writing that We have cameIT down/anzalnāhu which is blessed, so follow it and be aware, that you may receive mercy.

 # (10:24) The parable of the worldly life is like a water which we have came IT down from the sky
=> This Wiriting aims to revive lost souls.

 # (12:1) ALR, these are the signs of the clarifying Writing.
 # (12:2) We have came IT down/anzalnāhu an Arabic Recitation, perhaps you will reason.

 # (13:36) And those to whom We have previously given the Writing rejoice at what has been sent down to you...only ordered to serve God....
 # 13:37 Thus, We have came IT down/anzalnāhu (to be) an arbitration (in) Arabic.

 # (14:1) ALR, a Writing We came IT down/anzalnāhu to you so that you may bring the people out of the darkness and into the light with the permission of their Lord, to the path of the Noble, the Praiseworthy.

 # (17:101) And We had given Moses nine clear signs..
 # (17:105) And it is with the truth that We have came IT down/anzalnāhu, and with the truth it came down. And We have not sent you except as a bearer of good news and a warner.

 # (18:45) And give them the parable of this worldly life is like a water which We have came IT down/anzalnāhu from the sky

 # (20:113) And it was such that We have came IT down/anzalnāhu an Arabic revelation, and We dispatched in it the warnings, perhaps they will become aware or it will cause them to remember.

 # (21:48) And We had given Moses and Aaron the Criterion, a shining light, and reminder for the righteous.
 # (21:50) And this is a blessed reminder which We have came IT down/anzalnāhu. Will you be deniers of it?

 # (22:16) Thus, We have came IT [/b]down/anzalnāhu (as) clear signs, and God guides whomever He wishes.

 # (38:29) A Writing We have came IT down/anzalnāhu to you, that is blessed, so that they may reflect upon its signs, and so that those who possess intelligence will take heed.

=> 50% of the time the word Kitab is directly associated with the pronoun "hu" and a little bit more if we link (20:113) and (13:37). And 2 times as parable with the water.

and 44:3 & 97:1..


NB : we will talk, if God will, in another subject, the relationship between "isolated letters" as in 44:1 and what was sent down.


Aladin Azra

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Re: Layl Al-Qadr (sura 97) and Rhetorical analysis
« Reply #25 on: June 08, 2022, 08:56:30 AM »
Leylet-ul-qadr is a night spent in studying the Qur'an, to decide what's the correctness (qadr) in some issue. Resulullah couldn't know what it is because he already got beyyinaat (interlinks). Peace (selaam) mentioned is a state with no impediments to what's coming, which is mostly something we think that we already know. We should be clean of anything in order to touch it. Leylet-ul-qadr is one of purposes of the Qur'an, to study it in peace from outside and inside till the moment when fejr (spillage) arises, ie. when we become tired, sleepy...