INTRODUCTION TO SURAH AL-QADR
Surah Al-Qadr was revealed in Mecca as the 25th chapter of the Qur’an. While some accounts suggest it was revealed in Medina, its style and messages—aimed at increasing the demand for Islam and the Qur’an—strongly indicate its Meccan origin. Another reason supporting this view is explained in the analysis of the first verse of the Surah.
Scholars such as An-Nasafī, Sufyan al-Thawrī, Mujahid, Ibn Abi Hatim, ‘Amr b. Qays, al-Mala’i, al-Bayhaqī, Imam Ahmad b. Hanbal, Abu Dawūd, al-Tayalīsī, Ibn Abī ‘Asim al-Nabīl, and Ibn Kathir have offered various explanations regarding both Surah Al-Qadr and Laylat al-Qadr. While these explanations were diligent efforts within the context of their time, they often fall short in providing a satisfactory understanding.
Reason for the Surah’s Revelation
Numerous accounts exist about the reason for the revelation of Surah Al-Qadr. Many of these opinions, attributed to well-known scholars, have been transmitted without rigorous criticism or consideration of their content. As a result, these unsubstantiated opinions, which lack Qur’anic evidence, have found their way into various texts. Quoting a few prominent examples highlights how these interpretations may obscure the Surah’s intended message:
– One day our Prophet told his companions that one of the Children of Israel had fought in the way of Allah for a thousand months. His friends regretted that they too could have fought for a thousand months in the way of Allah, but their lives were not so long. This Surah came down to relieve their sorrow.[1]
– One day our Prophet told his friends that four of the Children of Israel [Ayyub, Zakariyya, Hazqiyl b. Ajuz and Joshua b. Nun] lived eighty years worshipping Allah and not committing any sin. His friends were astonished. Upon this incident, this Surah was revealed and it was said, “A night of Laylat al-Qadr is better for you than a thousand of their months”. So our Prophet and his companions rejoiced.[2]
– Our Prophet was shown by Allah that his ummah was made up of short-lived people. Our Prophet became pessimistic, realizing that his nation of short-lived people would not be able to match the good deeds of other nations of long-lived people who had lived in the past. Allah revealed this Surah to rejoice His Prophet in his sorrow.[3]
– Our Prophet saw the Umayyads on his pulpit in a dream. [This dream meant that the Umayyad dynasty was ruling the Islamic state.] Our Prophet was very sad that this family had come to power. Allah took our Prophet to heart by saying, “Don’t be sad, Muhammad, I have given you Kaffar, and I have given you the night of Qadr, which is better than a thousand months”. So the thousand months here was the period of the Umayyads’ rule.
The grandson of the Prophet, Hasan, is also associated with this narrative. When criticized for pledging allegiance to Mu’awiya, Hasan reportedly cited the Prophet’s dream to explain his actions, suggesting that the Umayyad rule was divinely decreed and unavoidable. Hasan is alleged to have implied that the blessings of Laylat al-Qadr surpassed the thousand-month reign of the Umayyads, rendering any resistance futile.[4]
The first three of the above stories contain Israelite information; the stories in the stories are from the Israeli Mishnah. However, the Qur’an informs us that our Prophet was not an ahllikitap. Our Prophet did not read and write the books of Torah, Psalms and Gospel, nor did he have a belief, practice and culture in line with the provisions of these books:
48And you did not recite from any book before this; and you are not writing the Qur’an by yourself. If it had been so, those who believe in falsehood would have had doubt.
(Ankabut/ 48)
52,53Thus We have revealed to you the soul/the Qur’an which is of Our own command/affair. You did not know what the book was, what faith was. But We made it a light/soul with which We guide from whomever We will of Our servants. Without a doubt, you also guide to a straight path; the path of Allah for Whom those in the heavens/universe and on the earth are. So open your eyes! All matters return only to Allah.
(Ash-Shu’ara/52, 53)
3We narrate you the best of stories215 as We reveal this Qur’an to you although you were among those who were unaware of/apathetic to this matter before this.
(Yusuf/ 3)
Since our Prophet’s knowledge of the Israelites was limited to what he had learned from the Qur’an, it is out of the question for him to narrate stories based on the Israelite Mishnahs, as claimed in these accounts. Thus, these stories are nothing but fabrications and slander, as are many other false reports that contradict the truth.
The fourth account is a complete farce. It is a product of a period of turmoil when the politicians of the time had a race in the palaces to fabricate hadiths in order to bring evidence from our Prophet about the correctness of the path they were taking. The main reasons for the fabrication of the story are two: First, the Umayyad dynasty was a matter of unseen things for our Prophet. It is not possible for our Prophet, who cannot know the unseen, to be aware of which lineage would become a dynasty years after his death. The second is that the Umayyad dynasty did not reign for a thousand months. This is absolutely proven by historical documents. No matter which way one looks at it, the spear does not fit in the sack. In fact, great authorities such as al-Durr al-Mensur, al-Itkan, Ibn Jarir, Ibn al-Asir, Qadi Jamaluddin, Abu al-Fida, Qadi ‘Abd al-Jabbar, Razi, and others have given similar answers to this account in earlier times.
25/ SURAH AL-QADR
Meaning of verses
1Indeed, We sent down the Qur’an which is within the valuable pages in the night of Qadr.
2What is the night of Qadr; what has made you know/taught you?
3The night of Qadr is better than a thousand months.
4,5Harbinger Ayat, descend with the soul within themselves; with their revitalizing, animating power by permission/knowledge of their Rabb, until that dawn breaks/there arrives the light; from every matter. -Salam [health, peace, happiness…]!
Analysis of Verses
Verse 1:
1Indeed, We sent down the Qur’an which is within the valuable pages in the night of Qadr.
In this verse, the pronoun “it” refers to what Allah has sent down. The question arises: What is the object of this pronoun? In Arabic, as in all other languages, a pronoun must have a clear antecedent. It must refer to something mentioned earlier, either explicitly or implicitly, for the sentence to make sense. Since this is the first verse of the Surah, the antecedent must be found elsewhere.
The object of the pronoun “hu [it]” in “انزلناه enzelnâhu [We sent it down]” is, in our view, the Qur’an. This is clarified by its reference as “تذكرة tadhkira [admonition]” in verse 11 of Surah Abasa (revealed immediately before this Surah) and as “الحديث hadith [discourse]” in verse 59 of Surah Al-Najm (revealed earlier). Thus, understanding the pronoun “it” here requires reading the preceding surahs in their chronological order of revelation. Without this context, the connection between the verses and surahs, and consequently the meaning of the pronoun “it,” cannot be understood.
This highlights the importance of reading the Qur’an in the sequence of its revelation for those seeking to understand its deeper meanings. Skipping the chronological order risks missing the interconnections between verses and surahs.
Those who read the Qur’an merely for recitation or calculate abjad values (numerical equivalents of letters) often overlook these subtleties. For them, understanding the text is secondary to their other goals. However, for those who aim to live by the Qur’an, understanding these connections is essential.
The phrase “انّا inna [We]” in the verse signifies ta’zim (magnification and respect) rather than plurality. Allah is one, without partner (sharikh) or equal (nazir), as affirmed by reason and revelation. The belief that Allah conducts His affairs with the help of intermediaries such as saints (awliya), or mythical entities like “Threes,” “Sevens,” or “Forty,” is a baseless innovation.
For a deeper understanding of the term “We” as used by Allah in the Qur’an, an explanation is provided under the section “Allah and the Pronoun ‘We'” at the end of the Surah’s analysis.
Verse 2:
2What is the night of Qadr; what has made you know/taught you?
The expression “ليلة القدر Laylat al-Qadr” was introduced in the Arabic language for the first time with this Surah. Before its revelation, neither the Prophet (pbuh) nor anyone else had knowledge of this special night. This is evident from the verse, which implies that even the Prophet was unaware of Laylat al-Qadr until Allah revealed its significance.
For this reason, it was only after this Surah was revealed that both the Prophet (pbuh) and other believers learned that the night of Ramadan, when the Prophet walked from Masjid al-Haram to Masjid al-Aqsa and received the first revelations from Allah near the last Sidra tree in a place called Jannah al-Ma’wah, was “Laylat al-Qadr.” In other words, Laylat al-Qadr was the night when the Prophet (pbuh) was first introduced to the Qur’an.
Allah Almighty has not provided further details on this subject and has determined that such information is sufficient for us. In other words, it does not matter which exact night of Ramadan in 611 A.D. was the night when the Qur’an began to descend; knowing this serves no practical purpose. What truly matters is understanding the Surah’s message correctly and recognizing that the miracle lies not in the night itself but in what was revealed. From this perspective, for someone who discovers the Qur’an at noon on January 5, that day would be their Laylat al-Qadr. The key is meeting the Qur’an, and as the next verse suggests, a relationship with the Qur’an holds more value than a lifetime.
Despite the fact that this is the truth of the matter and that the Qur’an conveys a message in this direction, some of the old accounts, who often speculated without clear evidence, spent considerable time discussing the night of Laylat al-Qadr and produced numerous opinions. Below, we quote some of these opinions from Mefatih al-Ghayb, a major source of narrative exegesis:
“There is disagreement as to the night of Laylat al-Qadr. Eight different opinions have been put forward. Ibn Rezin claimed that Laylat al-Qadr is the first night of Ramadan, while Hasan al-Basri stated that it is the twenty-seventh night. It was also cited from Anas, as merfu’, that it is the twenty-ninth night. Muhammad b. Ishaq argued it is the twenty-first night, Ibn ‘Abbas said it is the twenty-third night, Ibn Mas’ud believed it is the twenty-fourth night, Abu Zar al-Ghifari claimed it is the twenty-fifth night, and Ubayy b. Ka’b along with a group of Companions asserted that it is the twenty-seventh night, while others contended it is the twenty-ninth night.
Those who argue that Laylat al-Qadr falls on the first night of Ramadan base their reasoning on the following logic: Wahb stated that the Suhuf of Prophet Abraham was revealed on the first night of Ramadan, the Torah was revealed on the sixth night of Ramadan—seven hundred years after the Suhuf of Prophet Abraham—the Psalms were revealed to David on the twelfth night of Ramadan—five hundred years after the Torah—and the Gospel was revealed to Jesus on the eighteenth night of Ramadan—six hundred and twenty years after the Psalms. According to them, the Qur’an was revealed to the Prophet (pbuh) on every Laylat al-Qadr night from one year to the next. They also claim that Gabriel brought the Qur’an down from Bayt al-Izza, the seventh circle of heaven, to the nearest heaven, from where Allah Almighty revealed it incrementally over twenty years and twenty months.
Given that such significant events occurred during Ramadan, they argue, the month is undoubtedly one of immense value, honor, and greatness. Therefore, they conclude, the first night of Ramadan is the night of Laylat al-Qadr.
As for Hasan al-Basri, he said that the night of Laylat al-Qadr is the twenty-seventh night of the month of Ramadan on the grounds that the Battle of Badr took place on the morning of this night.
His claim that it is the nineteenth night of Ramadan is because Anas narrated a hadith about it.
Shafi’i, who thought that it was the twenty-seventh night of Ramadan, leaned towards this view because of the hadith that our Prophet became a Prophet while Adam was still something between water and mud.
Most of the older commentators were also of the opinion that this was the twenty-seventh night of Ramadan. Those who hold this view have cited the following weak evidence as a clue to this:
In a hadith, Ibn ‘Abbas said, “This Surah is thirty words. The word “هى Hiye” is the twenty-seventh word.”
It is narrated that ‘Umar asked the Companions about this matter and then turned to Ibn ‘Abbas and said, “O diver of knowledge, dive into this matter!” Zayd b. Thabit, one of the Companions, said, “The children of the Muhajireen were present here, but not our children!” ‘Umar said, “You mean to say that Ibn ‘Abbas is a child, but you do not have the knowledge that he has.” Ibn ‘Abbas then interjected: “The most beloved number to Allah is the odd number. And the most beloved of the odd numbers is seven. That is why He has mentioned the seven levels of heaven, the seven levels of earth, the weeks of seven days, the seven circles of hell, the circumambulation of seven, and the seven limbs. This indicates that this night is the twenty-seventh night of the month of Ramadan.”
Ibn ‘Abbas is also reported to have said: “ليلة القدر leylet al-Qadr [the night of Qadr]” is nine letters in Arabic. This phrase occurs three times in this Surah. Therefore, [when multiplied, the result is 3 x 9 = 27] twenty-seven.”
Uthman b. Abi’l-As had a slave. The slave said, “O our master, the water of the sea becomes sweet on one night of this month,” and ‘Uthman said, “Let me know when that night comes.” And lo and behold, it was the twenty-seventh night of Ramadan.
As we have seen, it is indeed dramatic that such a claim, which is contrary to even the most natural experiences of daily life, was put into books. It is equally regrettable that such a claim, which is not in accordance with the facts, can be put forward and that exegetes compile such data in their books without evaluating it critically.
Those who say that this night is the last night of Ramadan say: “Because it is a night in which the deeds of this month are completed. This is just as the first of the Prophets was Adam and the last of the Prophets was Muhammad (pbuh). That is why it is said in a hadith, ‘At the end of Ramadan, as many souls are freed from Hell as were freed from the beginning until that day, only on this night…’. In other words, the first night of Ramadan is like someone having a son. Therefore, this night is the night of thanksgiving. And the last night is like the night of separation when someone loses a child. Therefore, this last night is the night of patience. Now you have probably understood the difference between patience and gratitude.”[5]
These are the opinions of these people and have nothing to do with our Prophet. It will only be possible to determine which night of Ramadan Laylat al-Qadr is if modern means can be used to determine the past. Even if it is out of the question for now, it should not be ruled out that this may happen in the future.
What is known for certain is that Laylat al-Qadr was the first night on which the Qur’an began to descend. This has happened only once in history. There is not a new Laylat al-Qadr every year. This means that the Qur’an is not revealed again every year. There are only anniversaries of the time when the Qur’an was revealed. Just like birthdays and wedding days. One is not born every year and one does not get married every year. The days that are celebrated are only anniversaries of these events.
Verse 3:
3The night of Qadr is better than a thousand months.
The phrase “الف شهر A thousand months” is a hyperbolic expression used to emphasize the immense importance of what is being conveyed. Hyperbole is a rhetorical device employed in all languages across the world, including Arabic, and it is a prominent means of expression in the Qur’an.
In the Qur’an, hyperbole is frequently used to signify extraordinary praise or reverence. For instance, just as one might say, “This soldier is worth a thousand soldiers,” the verse conveys that “This night is better than a thousand months.”
The reference to “a thousand months”—roughly equivalent to the average human lifespan—symbolizes the profound significance of Laylat al-Qadr. A night that holds more benefit than an entire lifetime is inherently of immense value to every human being. Recognizing this highlights its absolute importance and the unparalleled opportunity it presents.
Verses 4, 5:
4,5Harbinger Ayat, descend with the soul within themselves; with their revitalizing, animating power by permission/knowledge of their Rabb, until that dawn breaks/there arrives the light; from every matter. -Salam [health, peace, happiness…]!
The original form of the word “تنزّل tenezzelü” in the verse is “تتنزّل tetenezzelü.” This form, known as “Tafa’ul” in Arabic grammar, conveys the idea of a process that occurs repeatedly, continuously, or sequentially. As a result, “تنزّل tenezzelü” should be understood to mean something like, “Angels descend, then descend again, and continue descending…” or simply, “they keep descending/materializing repeatedly.”
A more precise way to convey this in Turkish/English would be phrases like “they keep descending/materializing” or “it descends and descends.”
The root meaning of “nuzul” is “hulūl”—which refers to entering, penetrating, or permeating. This type of “entry” differs from the one expressed by the word “duhul,” as “hulūl” implies an unobservable, subtle entry, settling homogeneously within every particle of the object it enters. For example, in verse 15 of Surah Al-Mu’minin, the “hulūl” of the soul (its entry or implantation) is described not using “تنزّل tenezzul” but with the term “القائ ilka” (to place or put).
Consequently, the “descent” mentioned in the verse aligns with this sense of “hulūl”—not in a heretical sense of divine entry into beings or objects, as misconstrued in certain beliefs, but rather as a continuous, imperceptible entry and influence.
Over time, the concept of “entry from above” also came to signify “descent,” and the term “nuzul” began to be used in this sense. Since angels are traditionally considered celestial beings, especially in folk traditions, their “descent” has often been visualized as a literal downward movement from heaven.
The proper understanding of this surah hinges on correctly interpreting the terms “angels” (melek/mala’ika), “descent of angels,” and “spirit” (ruh). If these concepts are understood through customary or folkloric interpretations rather than the Qur’an itself, the surah’s meaning may be misrepresented or misunderstood.
In Surah Al-Najm, it was stated that the word “angel” can come from two different roots. Accordingly, it was stated that if it comes from the root “ئلوك üluk”, it means “messengers”, and if it comes from the root “ملك milk”, it means “ruling powers”, and it was explained that the meaning of which root can only be understood from the context of the passage in which the word appears.
For example, in some of the following verses about the descent of angels, the word “angel” is used in the sense of “messengers” and in others in the sense of “governing powers”.
The verses in which the word “angel” is used in the sense of “messengers”:
2Allah sends down harbinger Ayat/revelations to whom He wills of His servants as His own affair with a soul/spirit, with the duty: “Warn that surely, there is no deity except Me, then enter under the guardianship of Mine”.
(An-Nahl/2)
30-32Surely, those who say, “Our Rabb is Allah” and become righteous; harbinger Ayat continuously descend upon them; “Do not fear, do not grieve. Rejoice on Jannah [Heaven/Paradise] that is promised to you. We are your guide, your helper and protector in the worldly life and in Akhirat [Afterlife]. In Jannah [Heaven/Paradise, there will be for you whatever you desire as an accommodation from the One Who removes the sins of His servants, does not punish them and has much forgiveness, the One Who is the possessor of vast mercy. Whatever you ask will be for you there”.
(Fussilat/ 30 32)
123-127And surely, Allah helped you at Badr when you were weak so you might repay for the blessings you are given: When you said to the people: “Is it not sufficient for you that Allah has helped you with three thousand harbinger Ayat that have been sent down?”. If you have patience and enter under the guardianship of Allah, your Rabb will indeed support you. And should they come upon you suddenly, your Rabb will help you with five thousand harbinger Ayat that are marked/that train/that are sent. And Allah made it only to give you good tidings and your hearts may be assured. And this help comes from Allah Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible so Allah may eradicate or devastate a section of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb so they may turn back as losers. Therefore, enter under the guardianship of Allah.
(Ali-Imran/ 123- 127)
Verses in which the word “angel” is used in the sense of “governing powers”:
8We send down those natural forces only with the truth. They would not be then among those who are given respite.
(Hijr/8)
14And when the messengers came to them from their front-behind [from all around], saying “Do not worship anyone but Allah!”. They said: “Had our Rabb willed, He would have sent down angels. Therefore, we are the ones who deny/disbelieve in that with which you have been sent”.
( Fussilat/ 14)
8And they said: “Why has an angel not been sent down to this prophet?”. Had We sent down an angel, the matter would have certainly been concluded. Then they would not have been given a respite.
(Al-An’am/8)
As can be seen, the verses given as examples are all about the descent of angels. Although the word “angel” does not always mean the same thing in these verses, it is easy to understand what is meant in which verse.
At this point, another very important point should be noted. This important point is the work of the angels in the sense of “messengers.” When we look at the example verses above, it is seen that the messenger angels have the duty of inzar [warning] and tebşir [heralding]. However, it is not possible for angels to perform the duties of inzar and tebşir. This is because the Qur’an states that these duties are performed either by prophets or revealed scriptures. The message understood from all the verses related to warning and heralding is that the duty of warning and heralding is not performed by any being other than prophets and revealed scriptures. (Mu’min 15, Ibrahim 52, Al-Ahqaf 12, Furqan 1, Fussilat 3, 4, 14, Baqara 97, 119, 213, An-Nahl 89, 102, Najm 2, Al-An’am 48, 92, Al-A’raf 2, Saba 28, Fatir 24, Isra 105, Al-Ahzab 45, Fath 8, An-Nisa 165, Al-Kahf 56)
Therefore, in the verses where the word “angel” is used in the sense of “messengers,” what is meant by this word are the “verses of the Qur’an.” According to verses 10 and 11 of Surah al-Talaq, one of the names of the Qur’an is “rasul” (messenger). This messenger (harbinger) contains reliable and sacred information, which is the life of the community.
So far, the concept of “descent” expressed by the word “descent” in verse 4 and the use of the word “angel” in the Qur’an have been discussed. We will now examine “the descent of the angels,” “the spirit,” and “the descent of the soul” in order to better understand the message of the Surah.
Descent of the Angels
Until today, since the concept of “angel” has not been handled within the perspective of revelation, taking into account its use in the Qur’an, it has always been accepted that angels have always lived in the sky and descended from the sky to the earth. The narrators have always claimed that angels descended to the earth from the vast seven stories of heaven, from the Throne, from the Kurs, but they could not stomach to fit them into the tiny earth. They have not given any explanation as to whether the angels who descended to the earth but could not fit there returned or not. On the other hand, they have not failed to put forward many unfounded speculations as to why the angels descended to the earth:
– According to some of them, angels descend [out of curiosity] to see the deeds of people and their sincerity and earnestness in servitude.
– Some say that the angels descend to visit the people of Paradise and greet them. For whoever they visit and greet, their sins will be forgiven.
– Allah has linked the virtue of Laylat al-Qadr to piety and worship on earth. The angels wanted to descend to the earth and earn more rewards than those in the heaven. That is why they descend to the earth. It was like going to Mecca to earn more rewards.
– Worship and deeds in the presence of one’s elders were more valuable than worship and deeds alone. Thus, worship and piety in the presence of angels would bring more rewards than worship and piety without them. Allah would send angels down to the earth so that His servants could earn more rewards.
– Some of the stories were created by the popularity of Israeliyat among Muslims. For example, the following stories from Ka’b al-Akhbar, who was famous for spreading Jewish culture among Muslims, are exemplary:
“Sidre-i Munteha is on the border of the seventh level of heaven, which is the neighbor of heaven. Therefore, the Sidre is on the line between the air of this world and the air of the Afterlife, with its root in Paradise and its branches under the Qur’an. There are so many angels in the Sidre that only Allah knows their number. They are always busy worshipping Allah. Gabriel’s station is in the center of the Sidre. Each angel here has been given a sense of compassion and remembrance for the believers. Therefore, these angels of the Sidre descend to earth with Gabriel on Laylat al-Qadr. Therefore, on this night, there are angels all over the earth, either prostrate or busy in prayer for the believers and the faithful. Gabriel shakes hands with everyone without exception. The sign of his greeting is that the hairs of the person he greeted will stand on end, his heart will be moved and his eyes will fill with tears. These states are caused by Jabral’s embrace with that person.”[6]
– One of the interesting explanations about the reason for the angels’ descent is as follows: As it is known, in al-Baqara/ 30, when Allah Almighty willed that He would make a caliph on the earth and revealed this to the angels, the angels said, “Are you going to make someone caliph who will create mischief on the earth and shed blood? We are glorifying and praising You.” Allah replied, “I know what you do not know.”
The explanation given in relation to this verse highlights the tragic consequences of ignoring the Qur’an: Allah sends down angels to the earth in response to the ignorant objections and insolence of those who reject Him. It is imagined that He would say to the angels, “Look and see whether My servants are wreaking havoc and shedding blood on the earth as you claim, or whether they are serving Me by fasting, praying, prostrating, and bowing down.” In this account, the angels are said to witness people praying, reciting the mawlid, praying the rosary, and engaging in dhikr on Laylat al-Qadr. Supposedly, they then say, “O Lord, we were gravely mistaken. Your servants, whom You have made caliphs, are even more angelic than us. We apologize.””
Both those who fabricated such a narrative and those who believe in it should consider the actual state of humanity. If these angels were to descend to earth, they would witness widespread savagery, ingratitude, and mischief, especially among those who identify as Muslims. They would see the shedding of blood, the exploitation of others, the abandonment of servitude to Allah in favor of worldly desires, and the chaos humanity causes on earth. Some adherents of this fallacious belief might claim, “God Almighty hides these realities from the angels.” However, such reasoning is an attempt to justify an implausible perspective.
False accounts like this should be abandoned. Instead, Qur’anic answers to religious questions should be sought directly from the Qur’an. It contains the answers to all the “why” and “how” questions we can pose about our faith.
When the verses cited as examples of the use of “angel” (harbinger) in the sense of “messenger” are revisited, along with the information provided about “revelation, angels, and types of angels,” a clearer understanding emerges. The verses in Surah An-Nahl (16:2) and Surah Fussilat (41:30-32), which state “The truth is: There is no god but Me, so beware of Me!” and “Fear not, grieve not! Rejoice in the paradise promised to you!” are, in reality, the verses of the Qur’an themselves. Similarly, the statement in Surah Ali-Imran (3:124), where Allah is said to have supported the believers with three thousand angels, does not mean that three thousand angels physically descended onto the battlefield that day. In this context, the “three thousand angels” likely refer to the verses of the Qur’an revealed by that time or to natural events like rain and wind, which were known to have influenced the battle. The spiritual effects of the Qur’anic verses and the physical impact of rain and wind were sufficient support for the Muslims.
The Qur’an also speaks of the descent of demons in addition to angels. However, this subject is largely neglected in the traditional understanding of religion and is almost forgotten among many Muslims.
221Will I inform you upon whom devils descend/upon whom they impose notions? 222Devils descend for all slanderers who waste their time/who delay the good/who are reluctant for the good/who harm and they impose upon them notions. 223They pass what is heard but most of them are liars. –An-Naml 6Indeed, this Qur’an is being imposed in you by Allah, the One Who is law maker and the One Who knows best.
(Ash-Shu’ara/ 221-223)
A comparison of these verses with verses 30-32 of Surah Fussilat, the translation of which is given above, shows that they are the exact opposite of each other.
Soul
The concept of the soul has been of interest to many people, religious or non-religious, Muslim or non-Muslim, and hundreds of books have been written about the soul by many ignorant or learned people. These works have generally dealt with the following topics: What is the soul? How many souls are there? Where are souls found? Are the soul and the nafs the same thing? Is the soul a body, a creature, an energy, a cosmic consciousness, an angel, the origin of beings? Is the soul transparent, crystalline, genus-liquid? Was the soul or the body created first? Does the soul die? Does the soul return to the body in the grave? Do the souls of the living meet the souls of the dead? Does everything come from the soul? Is the soul the power that provides life, movement and cognition? Are there human, animal and vegetable types of souls? Is it possible to see the future, to foretell the future, to transcend time and space with a mature soul?
In addition to all these, these works on the soul have also tried to explain topics such as necromancy, telepathy, mediumship, yoga, dreams, magic, sorcery and reincarnation.
Humanity has been pursuing these subjects since time immemorial, and during this long period when the science of psychology was not developed and theorized, many views and understandings emerged that were not confirmed by revelation and not supported by modern psychological science. Ancient Greek Philosophy, which is one of the most prominent examples of mental science outside the control of revelation, was very influential in its own time, and the mind slips in the mysterious labyrinths of the mind of this non-revelation philosophy influenced some Muslim scholars in the process after the translation movements that started in the middle of the VIIIth century. Therefore, one of the universal subjects of curiosity, the soul and the issues related to the soul, also came into the field of interest of the Islamic world. Some Muslim thinkers supposedly Islamized ancient Greek-Latin assumptions and presented them as Islamic knowledge in their books, and wrote hundreds of treatises and volumes of books full of unreasonable ideas about the nature and types of the soul. The most serious work written on this subject is “Kitab al-Rûh” by Ibn Qayyim al-Jawziyya [1299-1351, 691-751 AH]. In addition, Imam al-Ghazalī also expressed the knowledge he gleaned from ancient Greek philosophy in various works. However, all of these are far from the concept of “soul” as expressed by the Qur’an. As a result, no serious Qur’anic work has been done on this subject to date, and they beat the air, so to speak, for centuries. However, the information in these books, whose authors have prestigious titles in front of their names, has been accepted as both correct and Islamic. However, what should be regretted is that none of the “tafsir” books that have been written for fourteen hundred years have been based on the Qur’an and that “narrated exegesis” has always been emphasized in these books. It is very painful for Muslims that the Qur’an, which is clear and comprehensive in every respect, has been sacrificed to a number of baseless stories and Israelite sources. So much so that the multiplicity and diversity of the stories have confused the minds, and our basic concepts and our knowledge in matters of faith and deeds have often been shaped by these stories.
Back to the subject of the “soul”, it must first be noted that the study of the concept of the “soul” among the above-mentioned subjects is the subject of psychology, not religion. As the science of psychology develops, it is certain that the Qur’an’s mutashabih words in this field will be interpreted. Some primitive views, which are not Qur’anic and scientific, but are merely put forward and written down in books by people with prestigious titles, not only do not contribute to the interpretation of such mutashabih issues, but they are also likely to further complicate the issues. Therefore, instead of transferring and analyzing such views, the Qur’anic concept of “spirit” should be explained with the Qur’an. Our aim is to endeavor to understand and explain the Qur’an with the Qur’an’s own internal possibilities, not with obscure stories.
The basic meaning of the word “soul” is “life”. It is a word that expresses “wujuh”, that is, it can be used in many senses, both literally and figuratively.
In encyclopedic terms, the soul is defined as “the immaterial dimension or essence of being in general” [Ana Britannica, vol. 26, p. 383]. This refers to the “soul”, that is, the consciousness, the main function of the brain, which is temporarily separated from the body during sleep and permanently separated from the body at death.
In accordance with both the dictionary and encyclopedic meanings we have given above, the word “soul” is considered synonymous with the concepts of “spiritual self” and “soul”. The word “ruh”, which broadly means “vitality, emotion” and also means “character”, figuratively means the essence of something, its most important and crucial point. For example, the adjective “soulless” used about passive people is an example of the broad meaning of the word, and the idiomatic sentence “the whole soul of the matter is here” is an example of the figurative meaning. As a result, hundreds of idioms related to “soul” have been produced around the above meanings.
The traditional religious meaning of the word “soul” is defined in very general terms as “the vitality given to human beings by God through breathing into them after their physical existence is created”.
The Qur’anic Usage of the Word Ruh/Soul
The word “soul” is used in the Qur’an in the sense of “Divine inspiration, revelation/knowledge”. Considering that revelation gives life to the heart, which is considered dead due to ignorance, that revelation has the same function for humanity as life has for the body, and that it protects the individual and society from putrefaction, it may seem that there is a parallel between the dictionary, encyclopedic and religious meanings of the word “spirit” and its meaning in the Qur’an. However, when the verses in which the word is used are examined, it becomes clear that this parallelism is not about what the “spirit” is, but only about its effects on human beings.
The “soul” [divine inspiration, revelation] spoken of in the Qur’an is only something that gives meaningful vitality to individuals and societies who knowingly and willingly possess it and pass it on to their lives, protecting them from decay. But it is never a magic breath that represents vitality beyond death and covers all kinds of infamy:
85And they ask you about the Wahy195. Say: “Wahy [Revelation] is of the affair of my Rabb. And you have been given nothing except a little knowledge”.
(Isra/85)
15He is the One Who raises the degrees, the owner of the greatest throne/position: He places the revelation which is from His own command/His own affair to whomever He wills of His servants to warn about the day of meeting.
(Mu’min/ 15)
In the second verse, the descent of the spirit is expressed by the word “القائ ilka [to leave, to put]”. Indeed, the verb “ilka” is used instead of “وحى revelation” or “انزال inzal” for the revelations made to Adam [al-Baqara 37] and the descent of the Qur’an [An-Naml 6].
If the passage beginning with verse 85 and continuing to verse 93 of Surah al-Isra is considered in its entirety, it is clear that the spirit in question here is clearly “revelation” and not the spirit of a human being or any other living creature as described in the narrative commentaries. However, as stated in verse 85 of Surah al-Isra, the information [about the form and nature of revelation] given to man about the soul is really little. Therefore, one should be content with the information given on this subject and not attempt to produce knowledge on these matters with baseless and unsubstantiated opinions.
In many verses where it is stated that the soul was sent down, it is also stated that the spirit is from the command of our Lord. The word “امر emr”, which is generally used in everyday language in the sense of “command”, is also used in the Qur’an in the sense of “work [becoming]”. In its singular form, the word occurs 153 times in the Qur’an. The plural of the word, “umūr [works]”, appears in 13 verses, including verses 97 of Surah Hud and 128 of Surah Ali-Imran. In the light of this information, we should understand from the phrase “We revealed a spirit from Our command” that the revelation of a spirit, which is one of Allah’s works, is also performed by Him.
As mentioned in Surah Al-Najm, the “soul” is one of the works of Allah, and the sending down of the spirit belongs to Him alone.
Why and to Whom is the Soul/Revelation revealed?
52,53Thus We have revealed to you the soul/the Qur’an which is of Our own command/affair. You did not know what the book was, what faith was. But We made it a light/soul with which We guide from whomever We will of Our servants. Without a doubt, you also guide to a straight path; the path of Allah for Whom those in the heavens/universe and on the earth are. So open your eyes! All matters return only to Allah.
(Ash-Shura/ 52-53)
22You will not find a people who believe in Allah and the day of Akhirat [Afterlife] having a connection of affection with those who strive to oppose Allah and His Messenger. Even if they are their fathers, children, brothers, relatives. They are the ones whose hearts Allah has decreed the faith and whom He has supported with the Wahy [Revelation] from Himself. And Allah will admit them into the gardens of Jannah [Heaven/Paradise] underneath of which rivers flow as the ones who will abide therein eternally. Allah is pleased with them and they are pleased with Him. Those are the party of Allah. Open your eyes! The party of Allah are the ones who will reach success.
(The Al-Mujadila/22)
192And surely, this clear book is sent down by Rabb of all universes.
193-195The Trustworthy Soul [divine messages, trustworthy knowledge] descended into your heart in an explicit Arabic language so you may be of those warners with that explicit book. 196And indeed, the Trustworthy Soul [divine messages, trustworthy knowledge] was certainly in the books of those before you.
(Ash-Shu’ara/ 192-196)
When these verses are sufficiently contemplated, it is easily understood that the concept of “روح soul” means “original [reliable] knowledge”. This is because verse 22 of Surah Al-Shara clearly states that all believers are strengthened and supported by reliable, sound knowledge [soul] from Allah. In verse 193 of Surah Ash-Shu’ara, the phrase “al-Ruhu’l-Amin” is used to emphasize that this knowledge [the soul] is “the safest and most useful knowledge”. It is wrong to interpret the phrase “al-Ruhu’l-Amin” in verse 193 of Surah al-Shara’a as Gabriel and to translate the verse as “Ruh al-Amin [Gabriel] sent it down” as many translations do. First of all, interpreting the intransitive verb “نزل nezala” as if it were transitive is contrary to the literal meaning of the verse. Moreover, such a translation also contradicts verse 192 of the same Surah, which states that Allah, the Lord of the worlds, revealed the Qur’an. The details of the expressions Ruhullah, Ruhu’l-Qudus, and er-Ruhu’l-Amin will be given in Surah Maryam.
The Blowing of the Soul
71,72When your Rabb once said to the forces in the universe, ”Indeed, I am going to form a human from clay. Submit to him right away when I have proportioned him and given him knowledge”.
(Sad/ 71-72)
28,29And your Rabb once said to the forces in the universe: “I will form a human being from dry clay, formed/processed mud. And when I have proportioned him and given him knowledge, submit to him at once”.
(Hijr/ 28, 29)
9Then He formed, shaped him and informed him. And He created ears, eyes and hearts for you. Yet how little you repay for the blessings you have been given!
(As-Sajdah/9)
Since it is known that Allah does not blow literally, it is immediately clear that the expression “blowing” is figurative. Figuratively, “blowing” means to give the least amount of something to others. This meaning is also metaphorically translated by the word “smell”. In this case, the expression “blowing of the soul” means “giving a very small amount of information, giving a whiff of knowledge”. Indeed, the 85th verse of Surah al-Isra says: “Say: The soul is from the work of my Lord. And you have been given but a little of knowledge.” This is clearly stated.
As for what is meant by the blowing of the soul into Adam, this is also explained in the Qur’an:
30And your Rabb once said to the forces of the nature: “Surely, I am the One to form a new creature in place of the former ones on the earth”. The forces of the nature said: “Will you form one of those who cause corruption, spill blood? But, we purify you with Your praise from all deficiencies and shout out that You are pure; purified from all evil and deficiencies”. Your Rabb said: “I surely know very well that which you do not know”.
31And your Rabb taught Adam all those names. Then He presented them to the forces of the nature and said: “Now, inform Me of the names of those, if you are truthful ones”.
32And the forces of the nature said: “Purified You are from all deficiencies! We know nothing but what You have taught us. Surely, You are the One Who knows best, the One Who is the best law maker”.
33And your Rabb said: “O Adam! Inform them of their names”. And when Adam informed them of their names, your Rabb said: “Have I not told you! Surely, I know the unseen, the unheard, the unfelt, the past and the future of the heavens/universe and the earth. And I know what you disclose and what you conceal”.
34And when We said to the forces in the nature: “Submit to Adam” and forces in the nature but Iblis/thinking ability submitted immediately. Iblis refused, acted arrogantly. And he was among those who consciously denied everything
(Al-Baqara/ 30-34)
It should be noted that according to verses 72 of Surah al-Sad and 29 of Surah al-Hijr, the prostration of the angels was after Adam was brought to his final form through certain stages and the soul was breathed into him. In verses 30-34 of Surah al-Baqara, the stage before the angels prostrated to Adam is described as “Adam being informed and his knowledge being compared with that of the angels”. The phrase “breathing a soul” used in Surahs Sad and Hijr is replaced by the phrase “informing with knowledge” in Surah al-Baqara, thus explaining that the phrase “breathing a soul” means “informing with knowledge”.
The proof that what is meant by the expression “breathing a soul” is that the knowledge given to Adam was only at the level of sniffing is verse 85 of Surah al-Isra. However, it should be noted immediately that the smallness of the knowledge given to Adam at the level of a sniff is relative to the infinite knowledge of our Lord. The infinite knowledge and wisdom of Allah Almighty is emphasized in many verses in the Qur’an:
109Say: “If the sea was ink for the words of my Rabb, the sea would deplete before the words of my Rabb end, even if we brought as much of it again”.
(Al-Kahf/ 109)
27And surely if whatever trees on the earth were pens and the sea, added by seven more seas after it, was its ink, words of Allah would not be depleted. Indeed, Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.
(Luqman/ 27)
Since Allah’s knowledge is so infinite, the sum total of the revelation He sent to all His prophets would be nothing but a sniffing [blowing].
As a result, the angels prostrated not to the ordinary man, but to Adam, who breathed a soul into him [who was informed with a little knowledge compared to the infinite knowledge of our Lord], in other words, to the man who became a “man”. It should not be forgotten that prostration also means submission.
It is reported in the Qur’an that a soul was also breathed into Maryam:
91And that woman who meticulously guarded her chastity; We informed her with our reliable knowledge. We made her and her son an evidence/a sign for the mankind.
(Al-Anbiya/ 91)
91And that woman who meticulously guarded her chastity; We informed her with our reliable knowledge. We made her and her son an evidence/a sign for the mankind.
(Tahrim/12)
171O People of the Book! Do not transgress in your religion. And do not say about Allah that which is not true. Jesus the Messiah, son of Mary, is only a messenger of Allah and His word directed/bestowed to Mary and a soul from Him; he was a person born by revelation [Wahy]. Then, believe in Allah and His messengers. And do not say, “Three”. Desist; it is better for you. Allah is the One and Only God. Purified is He from that there should be a child for Him. That which is in the heavens/universe and on the earth belongs only to Him. Allah is sufficient as the “One Who arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it”.
(Nisa/ 171)
It is clear from these verses that some special knowledge was bestowed upon Maryam. However, the details of this issue should be taken from the relevant passages in Surahs Ali-Imran, Maryam and Al-Anbiya, and this event should be considered within the integrity of the Qur’anic passage, together with the verses explaining the situation of Zakariya (as). This is because the conception of a child by Zakariya (as), an old man, and his barren wife, and the birth of a child by Maryam without a man, occurred in successive periods.
The phrase “breathing a soul” in the first two verses above is explained in Nisa 171 with the phrase “القائ ilka”. Since it is now known that the term “breathing a soul” means “to inform with a little knowledge”, it is understood that the soul reported to have been breathed into Maryam was not a physical blowing into her womb to conceive her, but the knowledge that was bestowed upon Maryam while she was under the care of Zakariya (as) in the temple. According to the Qur’an, the same kind of knowledge was previously given to Zakariya (as), and his wife, who was both old and barren, gave birth to Yahya with this knowledge. Zakariya (pbuh) was then assigned to convey this divine knowledge/message to Maryam, and he did his duty as Allah’s messenger, and as proof of the truthfulness of the divine knowledge, he showed Yahya (pbuh), who was born “intact” as a result of this knowledge. A more detailed explanation of this will be given in Surah Maryam.
The message of the beginning of Surah al-Qadr up to this point, including the angels and the descent of the soul, can be summarized as follows:
Whoever submits to Allah, makes Him his Lord, [adjusts his upbringing and the course of his life according to Allah’s rules], and designates a night of Qadr for himself, and from that moment on begins to organize his life according to the Qur’an, the verses from Allah, which contain sacred knowledge [the soul], descend on that person, that is, they penetrate, enter and settle into him [his mind, his self]. Thus, that person becomes aware of the fact that there is no god but Allah and that He alone is to be worshipped, and he becomes happy and achieves true success, thanks to the verses that guide, support and bring good tidings to him.
This is the descent of the angels with the soul.
By permission/knowledge of their Rabb, until that dawn breaks/there arrives the light; from every matter.
The phrase at the end of verse 4 conveys a profound meaning: “to inform and support in every work, in every matter, by the permission of their Lord.” This aligns with the Qur’anic portrayal of angels as beings entirely subservient to Allah’s will, incapable of acting independently. Angels are tasked with various duties as per Allah’s command, as clarified in numerous verses of the Qur’an. However, it is a misrepresentation to describe their tasks solely as perpetual acts of glorification such as saying “Subhanallah,” “Alhamdulillah,” or “Allahu Akbar,” or engaging in continuous bowing or prostration, as portrayed in certain traditional texts like the “Mawlid” by Süleyman Çelebi.
Angels are, in essence, material and energetic beings that serve as evidence of Allah’s existence, oneness, greatness, and perfection. They adhere strictly to the divine laws set by Allah without deviation. In the Qur’anic framework, angels symbolize divine revelations—the verses of the Qur’an itself—which descend to those who embrace the Qur’an as their guide. These verses serve to guide, enlighten, support, and bring glad tidings, fulfilling the divine mission assigned by Allah.
For individuals who live by the Qur’an, each verse becomes a source of vitality, guidance, and support. The verses act as a teacher, a guide, and a remedy, providing solutions and prescriptions for every issue and transforming their lives. By embracing the Qur’an as their guide, such individuals elevate the value of their lifetimes—symbolically described as “a thousand months”—from a span that could have been wasted without the Qur’an to one of immense worth.
The significance of Laylat al-Qadr is also alluded to in verses 1-6 of Surah al-Ad-Dukhan, offering another perspective on this blessed night.
1Ha/8 Mim/40.
2-7The explicit Book/the Book which clarifies is the evidence that indeed We sent it down, as an affair from Us, during a night in which every matter/event distinguished, everything was given in abundance, earnings was high, was full of laws, rules and principles that are set forth to prevent injustice and chaos. Indeed We are warners. Surely, We are those Who send messengers as a mercy from your Rabb, Rabb of the heavens/universe, the earth and all that is in between – If you are those who certainly believe-. Indeed, He is the One Who hears best, knows best.
(Ad-Dukhan/1-6)
In these verses, it is conveyed that Allah, in His mercy, sent prophets to warn a people in need of guidance. On a blessed night, He revealed the Scripture—the Qur’an, which is clear in essence and unveils the truth with absolute clarity—so that all matters of wisdom could be distinguished as decrees and directives from Himself.
The phrase “the breaking of the dawn” in the verse metaphorically signifies the illumination brought about by the descent of the angels and the soul. This refers to the transformative power of the Qur’an, with its verses (symbolized as angels) and the profound knowledge (soul) they carry. These continue to “descend,” meaning they penetrate deeply into the minds and hearts of individuals, dispelling ignorance and providing clarity and support, until mental and spiritual darkness is replaced by light.
For those who seek and absorb the Qur’anic knowledge, this light eradicates doubts, resolves confusion, and fills the mind with clarity. These individuals are not only intellectually satisfied but also spiritually elevated, eventually attaining Paradise. The verses of the Qur’an serve as a beacon of enlightenment, leaving no area of thought in darkness. Through the light of Qur’anic knowledge, individuals learn to discern with precision between good and evil, right and wrong, and what is beneficial versus harmful. This process leads them toward a life of wisdom, contentment, and ultimate salvation.
SALAM!
Sentence Structure of the word “Salam!”
The word “Salam”, which is a sentence with no subject, no predicate, and no complement, and which consists only of the word “Salam!”, requires some attention due to this structure. The word “Salam” here is either a predicate with a hidden subject, a subject with a hidden predicate, or a complement in a tahzir [warning] sentence.
In the context of the verses, this word is a parenthetical expression. While explaining that the night of Qadr, the descent of the verses until they illuminate man, is worth more than a thousand months, more than a lifetime of eighty-three years, there is a cry of joy from behind: “Salam!” (Eid is Eid, how happy, how happy!)
In Surah al-Ma’idah, the descent of the revelation is described as a feast:
114Jesus, son of Mary, said: “My Allah, our Rabb! Send down from the heavens/universe upon us a table with full of food and drinks as a festival for us and our people before and after us and an evidence/a sign from You. And provide for us. And You are the best of providers!”.
115Allah said: “Indeed, I am the One Who will send it down to you. And whoever from among you disbelieves after this, I will punish him with a punishment by which I have never punished anyone among the mankind”.
The table here is the Bible, the revelation of God. The descent of revelation is a feast for humanity. This is what the “SALAM!” here means.
The table is the BIBLE. To have such a book is to have an Eid. It is to live the night of Qadr. This expression is mentioned in Surah al-Qadr as “SELAM!”
Conclusion
Those who become acquainted with the Qur’an will surely emerge from all forms of mental darkness and step into the light. The soul-bearing angels penetrate into people, guiding and helping them in every matter. Ultimately, they lead them to Salam—delivering them from darkness and bringing them to the dawn of enlightenment. To encounter Laylat al-Qadr—interpreted as being guided by the Qur’an—is better than a thousand months or an entire lifetime.
The Night of Qadr, which surpasses the value of a thousand months, is the moment when a person meets the Qur’an and adopts it as their prescription for life, their guide, their light, their soul, their source of healing, their signpost, their life maxim, and their rule of living. It is the moment when angels come to their aid, and their journey toward happiness begins—whether that moment occurs during a specific night, day, hour, minute, or second.
Whenever we truly embrace the Qur’an, that moment becomes the turning point of our lives. It becomes more beneficial than a thousand months, a lifetime, or even countless months. This is because our ultimate salvation depends on knowing the Qur’an, believing in it, understanding its teachings, and living by fully internalizing its values.
In Islam, there are no inherently virtuous times or places; only virtuous deeds exist. The value of those deeds is proportional to the effort and labor invested in them.
The miracle lies in the Qur’an itself—not in the night.
Allah is the one who knows best
Allah and the pronoun “we”
When we look at the Qur’an, we see that Allah Almighty uses the pronoun “Inna, Nahnu/We” in many verses in relation to Himself.
If we pay attention, it is seen that in every verse where the different uses of the pronoun “First Person Plural” such as “We, Us, Us, Us, Our, From Us” are used for Allah, it is seen that in every verse, instrumental dispositions for the manifestation of Allah’s attributes are expressed. It is possible to explain this with hundreds of examples. However, a few well-known examples will suffice here:
Kawthar 1: Surely We have given you abundant blessing.
Inshirah 1: Did We not open your chest for you?
Qadr 1 : Indeed, We sent down the Qur’an which is within the valuable pages in the night of Qadr.
A glance at Surah Ya Sin reveals that in verses 8, 9, 12, 14, 28, 31, 33, 34, 37, 39, 39, 41, 42, 43, 44, 65, 66, 67, 68, 69, 71, 72, 76, 77, 78, where Allah’s actions, which are the manifestation of His attributes, are explained, the word “We” is used, and in verses 60 and 61, where His Essence is explained, the word “I” is used.
It is clear that the pronouns used for Allah in the Qur’an follow the following pattern:
1- “Ene, Inni/I [First Person Singular] is used in the expressions related to Allah’s Essence and His divinity.
For example: Al-Baqara 30, 186; A’raf 172, 173; Ta Ha 12-14; As-Sajdah 13; Al-Anbiya 25, 92; Ankebut 56.
2- Again regarding the Essence and divinity of Allah, in some verses our Lord is expressed in the Second Person Singular pronouns such as “Thou, Thou, Thine, Thine”; in other verses He is expressed in the Third Person Singular pronouns such as “He, Him, Him, Him, His”. Whether in the Second Person Singular or the Third Person Singular, both groups of pronouns express Oneness. Nowhere where Allah’s Essence and Divinity are mentioned, plural expressions such as “You” or “They” are not used.
In the Fatiha, it is expressed as “We worship You alone and seek help only from You”.
3- In verses emphasizing His greatness, power and might, Allah Almighty is expressed with the pronoun “We”.
In the languages of all the nations of the world, those in authority use the expression “We” to describe their power and might. They always use “We” in their edicts and speeches. This was the case before the Qur’an was revealed, and it continues to be the case now.
In short, our Lord’s use of “We” is to emphasize His greatness and majesty. It certainly does not mean plural. There are hundreds of verses that negate plurality. Also, plurality is contrary to reason. Despite this, unfortunately there are unfortunate people who accept partners such as threes, sevens, forties, poles, gaws, etc. in the savings of Allah.
The scholars who are aware of the issue have put forth an accurate understanding and service by expressing the “We” statements of our Lord as “We Azimushsan”.
[1] (Source: Mucahid)
[2] (Source: Ali b. Urve)
[3] (Source: Imam Malik; Muwatta)
[4] (Source: Tirmidhi, Ibn Jarir) This is also mentioned in all other sources.
[5] (Razi; al-Mefatih al-Ghayb)
[6] (IBNIKESIR)