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Shiavault - a Vault of Shia Islamic Books Adab as-Salat: The Disciplines of the Prayer Second Revised Edition Some Comments On The Blessed Sūrah Of Al-Qadr As Much As They Suit These Papers He, the Exalted, says: “ We revealed it on the night of al-Qadr.” Lofty matters are there in this noble āyah , to refer to some of which is not without advantage.

The first matter is that this āyah and many of noble āyah s ascribe the revelation of the Qur'an to the Sacred Essence of Allah Himself, as He says: “ We have revealed it in a blessed night,” [^1] “ We have revealed the Reminder and we will be its guardian,” [^2] And similar noble āyah s.

In some other āyah s it is ascribed to Gabriel, the Faithful Spirit, as He says: “ The Faithful Spirit descended with it.” [^3] The literalist scholars in these instances say that this is metaphorical, similar to: “… O Hāmān!

Build for me a tower…” [^4] Ascribing the revelation, for example, to Allah is because His Sacred Essence was the cause and the one, who commanded it to be revealed, or the ascription of the revelation to Allah is real, and as the Faithful Spirit is the means, it is metaphorically ascribed to him. This is because they regard ascribing Allah's act to the creatures to be like ascribing a creature's act to another creature.

Thus, the tasks of Izrael and Gabriel are ascribed to Allah, the Exalted, as the task of Hāmān is ascribed to Pharaoh, and the tasks of the builders and the constructors to Hāmān. But this is an analogy that is completely false and differential.

Comprehending ascribing (a creature's) creation to Allah and the act of a creature to the Creator is among the important branches of theology and philosophy, through which a lot of problems are solved, including fatalism and free will, of which this matter is a branch. It must be noted that it has been proved and confirmed in the high sciences that all the House of Realization and phases of existence are the image [ sūrat ] of the Holy Emanation, which is the luminous manifestation of Allah.

As the Luminous Relation [ idāfa-i ishrāqiyyah ] is mere relation and pure dependence [ faqr ] its individuations and images are mere relations, too, having neither identity [ haythiyyat ] nor independence of their own.