Category: al-Qur’an

Praise be to Allah.The repetition of stories and their wording in the Holy Quran, but in different contexts and synonymous wording, is one of the obvious characteristics of Quranic story-telling, as one story may be repeated in more than one surah, and each time it is told in a different context and different style. Thus the story is repeated with new phrases which give different shades of meaning and offer new lessons, in various eloquent styles. Hence the scholars and commentators regarded this variation in wording and phrases as one of the aspects of eloquence, and they stated that one of the objectives of the Quranic stories is that one incident may be mentioned in different contexts. They even wrote books devoted to this technique, one of which is the book al-Muqtanis fi Fawa’id Tikrar al-Qasas, by Badr al-Din ibn Jama‘ah, which was mentioned by al-Suyuti in al-Itqan (2/184).
Al-Zarkashi (may Allah have mercy on him) said: Presenting the same idea with different techniques and styles is quite clearly a sign of eloquence.”(Al-Burhan fi ‘Ulum al-Quran 3/26).
If we want to count the benefits that this variation in presentation may add to the beauty of the Quran, we would list many such benefits. We will mention some of them below:
1.
Adding some details that were not mentioned in other contexts. The example mentioned in the question is one type of these benefits. The verses in Surat al-Hijr add a more specific description of the material from which Adam (peace be upon him) was created, which is the fact that he was created from dry clay, made from black mud moulded into shape, which was not mentioned in the verses of Surat al-A‘raf which refer to the same idea.
2.
Confirming the challenge that the Quran brought to the polytheist Arabs, to produce something like what is in the Quran. This variation in presenting one idea exposed their inability to produce anything like it in any style and in any words they could come up with.
3.
Enlivening the story so that the reader will not get bored with it. That is because a new variation in presentation of the story makes one more attentive and more inclined to listen, and it keeps the reader engaged and interested when reading this holy text. This is also one of the greatest objectives. Thus the eloquent person will find himself inclined to listen to it, because of the natural human inclination to move between a variety of things, each of which gives its own pleasure.
4.
Presenting one topic in an amazing way when it is presented in different styles. The polytheists at the time of the Prophet (blessings and peace of Allah be upon him) were amazed at how often these stories were repeated, in a different style every time, even though the topic was the same. Thus Allah, may He be glorified, showed them that what they were amazed at was produced by One Whose power is infinite and Whose words cannot be counted.
5.
Creating harmony between the topic and the context in which the story is presented. Sometimes the context requires highlighting some aspect of the story in the discussion that takes place therein, that did not need to be highlighted in another context in which the same story was mentioned. This reason is one of the bases of the eloquence of the Quran and its miraculous nature. It is discussed in more detail in some books of Tafsir.
You can read about these benefits and others in the book al-Burhan fi ‘Ulum al-Quran (3/26-29).
Dr. Fadl Hasan ‘Abbas (may Allah have mercy on him) says: The storytelling method in the Holy Quran is a brilliant and miraculous method, as a story may be mentioned in many surahs. Although some surahs may mention a single detail from the story, other scenes and incidents are mentioned in other surahs in which the same story is mentioned, whether there are many events in the story or few. Thus in each surah you will find a detail of the story that you do not find elsewhere, and each surah mentions some detail that is appropriate to the topic and context of that surah. Thus the story is mentioned in the surahs in a particular place in each surah that is appropriate for it.”(Al-Qasas al-Qurani  81).
And Allah knows best.

Praise be to Allah.The correct view is that if a person recites the basmalah when beginning his reading of Quran in the middle of a surah, that is not recommended, because Allah says in His Book (interpretation of the meaning):
{When you recite the Quran, seek refuge with Allah from the accursed Shaytan} [An-Nahl 16:98].
He did not instruct us to say anything else. Therefore so long as there is a specific text concerning the matter which states that what is required from the one who wants to read Quran is to seek refuge with Allah from the accursed Shaytan, this text makes specific what is mentioned in general terms in the hadith, “Every important matter that does not start with ‘Bismillah ir-Rahman ir-Rahim (in the name of Allah, the Most Gracious, the Most Merciful), is devoid of blessings.” End quote.
Shaykh Muhammad ibn ‘Uthaymin (may Allah have mercy on him).
Liqa’at al-Bab al-Maftuh (1/177).

Praise be to Allah.Doing that is permissible. It is permissible for a person to write Quran with ink that it is permissible to drink, then to put the written paper in water and shake it, then drink it. Some of the early generations used to do that, and they would do it using vessels such as bowls and the like. If a person does that, he has a precedent for doing it. The evidence quoted for doing that is the general meaning of the verse in which Allah, may He be blessed and exalted, says (interpretation of the meaning):
{And We send down of the Quran that which is healing and mercy for the believers} [al-Isra’ 17:82].
So if healing is sought by means of the Quran in this manner, and it is tried and turns out to be beneficial, then it is included in the general meaning of this verse.
Shaykh Muhammad ibn ‘Uthaymin (may Allah have mercy on him).
(Al-Liqa’ al-Maftuh (p. 112).

Praise be to Allah.The hadiths indicate that the Mu‘awwidhatayn (Al-Falaq) and An-Nas) were revealed in Madinah.
This is mentioned in the hadith of ‘Uqbah ibn ‘Amir, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Do you not see verses that have been revealed tonight, the like of which has never been seen? {Say, “I seek refuge in the Lord of daybreak} [Al-Falaq 113] and {Say, “I seek refuge in the Lord of mankind} [An-Nas 114].”
‘Uqbah ibn ‘Amir (may Allah be pleased with him) accompanied the Prophet (blessings and peace of Allah be upon him) in Madinah, and these two surahs were revealed after the bewitching incident.
‘Abd ibn Humayd narrated in al-Muntakhab (1/228): Ahmad ibn Yunus told me: Abu Mu‘awiyah told us, from al-A‘mash, from Yazid ibn Hayyan, from Zayd ibn Arqam, who said: A Jewish man bewitched the Prophet (blessings and peace of Allah be upon him), and he fell sick. Jibril came to him, bringing down al-Mu‘awwidhatayn, and said: A Jewish man has bewitched you, and the item used for witchcraft is in the well of So-and-so. So he sent ‘Ali, who brought it to him, then he instructed him to untie the knots and recite verses, so he started reciting and untying, until the Prophet (blessings and peace of Allah be upon him) got up as if he had been released from restraints. The Messenger of Allah (blessings and peace of Allah be upon him) did not say anything to that Jewish man about what he had done to him, and he never confronted him with it.
The narrators of this isnad are trustworthy (thiqat); it was classed as sahih by the commentators on the book, and by Shaykh al-Albani in as-SIlsilah as-Sahihah (6/617).
Al-Hafiz Ibn Hajar said:
He said: Because of that, al-Mu‘aawidhatayn were revealed. End quote.
This was narrated by ath-Tha‘labi from Ibn ‘Abbas in a mu‘allaq report, and from ‘A’ishah, also in a mu‘allaq report.
The isnad going back to ‘A’ishah is sahih. It was narrated by Sufyan ibn ‘Uyaynah in his Tafsir from Abu ‘Ubaydillah, from Hisham ibn ‘Urwah, from his father, from ‘A’ishah. In it, it says: And {Qul a‘udhu bi Rabb il-falaq} [Surat al-Falaq] was revealed.”(At-Talkhis al-Habir  6/2689).
As for the number of knots being eleven, no sahih hadith has been narrated concerning that.
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said:
As-Suhayli stated that the number of knots was eleven, so it was appropriate that the number of verses of the Mu‘awwidhatayn should be eleven, so that with every verse, one knot was undone.
I say: al-Bayhaqi narrated in ad-Dala’il something similar with a da‘if isnad, in the story in which it is said that the Prophet (blessings and peace of Allah be upon him) was bewitched… At the end of the hadith, it says that they found a string in which there were eleven knots, and Surat al-Falaq and Surat an-Nas were revealed, so every time he recited a verse, one knot came undone.
Ibn Sa‘d narrated with a munqati‘ (interrupted) isnad from Ibn ‘Abbas that the Prophet (blessings and peace of Allah be upon him) sent ‘Ali and ‘Ammar, and they found a string in which there were eleven knots, and he mentioned a similar report.”(At-Talkhis al-Habir 6/2689-2690).
And Allah knows best.

Praise be to Allah.Firstly:
It is not prescribed to write Qur’anic verses on walls, and it is disliked (makruh) according to the majority of scholars; some of them described it as haram.
Ibn al-Humam (may Allah have mercy on him) said in Fath al-Qadir (1/169): It is disliked (makruh) to write Qur’an and the names of Allah, may He be exalted, on coins, mihrabs, walls and furnishings. End quote.
Ad-Dardir (may Allah have mercy on him) said in ash-Sharh al-Kabir (1/425):
What appears to be the case is that engraving [of Qur’anic verses] is disliked, even Qur’an [on graves]. And it should be regarded as haram, because it could lead to mishandling and disrespect, as they said.
An example of that is engraving Qur’an and the names of Allah on walls. End quote.
An-Nawawi (may Allah have mercy on him) said in Rawdat at-Talibin (1/80): It is makruh to write it on walls, whether in the mosque or elsewhere, and on garments. End quote.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked: What is the ruling on writing verses and hadiths on the walls of mosques? He replied: That is a distraction to people.
As for writing verses on walls, whether in the mosque or elsewhere, it is an innovation (bid‘ah) and there is no report from the Companions to suggest that they used to engrave verses on their walls.
Moreover, engraving verses on walls is a kind of disrespect towards the words of Allah. Hence we find some of them writing verses in a calligraphic style to look like castles, minarets, mosques and the like, shaping the words to make them look like a castle. Undoubtedly this is toying with the words of Allah, may He be glorified and exalted.
Furthermore, even if we assume that the words are written in clear Arabic writing, this is not the way of the righteous early generations.
What benefit can there be in writing verses on walls?
Some people say that it will be a reminder for people. We say: Reminding is done by spoken words, not by writing the verses.
Moreover, sometimes they write on the walls {And do not spy or backbite each other} [al-Hujurat 49:12], and you will find that those who are sitting underneath this verse are gossiping and backbiting people, so it is as if they are mocking the verses of Allah.
Therefore writing verses in mosques and on the walls of houses all comes under the heading of innovation (bid‘ah), as it is something that was not known at the time of the righteous early generations.
As for writing hadiths in the mosque, if it is in the direction of the qiblah, then undoubtedly it is a distraction, because people, even some of the worshippers who are standing behind the imam during the prayer, may steal glances at it. The scholars regard it as disliked to write anything in the qiblah of the mosque.
If that is done in houses, there is nothing wrong with writing a hadith [on the wall] if there is some benefit in it, such as the supplication offered as expiation for a gathering (kaffarat al-majlis): “Subhanak Allahumma rabbana wa bi hamdik, ashhadu an la ilaha illa anta, astaghfiruka wa atoobu ilayk (Glory and praise be to you, O Allah our Lord. I bear witness that there is no god worthy of worship except You. I seek Your forgiveness and I repent to You),” then this serves as a reminder.”(Liqa’ al-Bab al-Maftuh 197/13).
See also the answer to question no. 254, in which there is a discussion of the negative consequences of hanging verses on walls, most of which are also applicable to writing directly on the walls.
Secondly:
With regard to sitting on the roof of the house, which rests on the walls on which, or on parts of which, Qur’an has been written, there is nothing wrong with it, and it is not like sitting on the Qur’an, because who sits on walls?! Rather they sit on the roof, away from the walls.
As for your saying “anyone who climbs onto the roof of the house feels that he is stepping on that dhikr,” this comes under the heading of waswasah (intrusive thoughts; whispers from the shaytan).
Beware of getting carried away with it, because waswasah is a serious problem and a great evil; may Allah keep us all safe and sound.
The remedy for waswasah is to ignore it and pay no attention to it, whilst also reciting a great deal of dhikr and doing acts of worship.
And Allah knows best.

Praise be to Allah.Firstly:
Ruling on using vocal effects for recitation of Qur’an
There is nothing wrong with using enhancers and vocal effects for recitation of Qur’an, if that will not lead to repetition of the sound of letters, or cause them to disappear, or change the rules of tajwid, provided that the reciter is reciting without restricting himself to a certain maqam (mode or scale) or tune.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked: One of the imams of the mosques is asking: We heard you talking about vocal enhancement (echo); what did you say?
He said: What we said was that if this vocal enhancement (echo) leads to repeating the sound of the letter, then it is haram, because it is adding something to the words of Allah, may He be glorified and exalted, and that is not permissible.
But if it does not lead to repeating the sound, then we examine the matter further: If it makes the reciter’s voice sound like the voice of a singer, then it is also not allowed, but in this case we cannot say definitively that it is haram, because there is no addition to the wording of the Qur’an. This is what we say about these enhancements.
Moreover, we say: O brothers, what matters is not the tune that moves you and you find pleasurable; rather what matters is to focus with humility (and be moved by the words of the Qur’an). How many people recite without a microphone, let alone vocal enhancements, but it is more conducive to focus and reflection for him and for his listeners.”(Liqa’ al-Bab al-Maftuh  109/14).
Secondly:
Using auto-tune for recitation of Qur’an
Auto-tune is a sound-purifying tool which works to enhance the sound, cancel any distortion and alter the pitch of the sound.
The ruling on reciting with maqamat (modes or scales) has been discussed previously in the answer to question no. 169799 .
But it is not permissible to use auto-tune, even if the reciter does not pay attention to maqamat and does not restrict himself to that, because of what it leads to of omitting some vowels and even some letters, let alone some rules of tajwid, according to what some specialists have told us.
Shaykh Sulayman al-Majid (may Allah preserve him) was asked: What is the ruling on using filters and vocal effects for recitation of Qur’an, such as what are known as auto-tune filters? I hope you will answer my question, may Allah bless you.
He replied: It is not permissible to introduce these vocal effects into recitation of Qur’an. End quote.
And Allah knows best.

Praise be to Allah.If someone interrupts his reading or recitation of Qur’an for a valid reason, such as sneezing, or returning the greeting of salaam, or answering a question, and the like, and he intends to complete his reading once the excuse is no longer there, then the first isti‘aadhah (“A‘oodhu Billahi min ash-shaytaan ir-rajeem (I seek refuge with Allah from the accursed shaytaan)”) is sufficient, and he does not have to repeat it, unless the interruption goes on for a long time, in which case he should repeat it.
Ibn al-Muflih said in al-Aadaab ash-Shar‘iyyah (2/326):
It is Sunnah to seek refuge with Allah (by saying “A‘oodhu Billahi min ash-shaytaan ir-rajeem (I seek refuge with Allah from the accursed shaytaan)”) when starting to read or recite Qur’an.
But if he stops reading with the intention of not resuming, he should repeat the isti‘aadhah when he comes back to it.
If he is interrupted by an excuse, and has resolved to complete it when the excuse is no longer there, then the first isti‘aadhah is sufficient. End quote.
Ar-Ruhaybaani said in Mataalib Ooli an-Nuha fi Sharh Ghaayat al-Muntaha (1/599):
If he stops reading with the intention of not resuming, then he wants to go back to it, he should repeat the isti‘aadhah.
If he interrupts it for an excuse, and has resolved to complete it when the excuse is no longer there, such as taking something or giving something, or answering a questioner, or sneezing, and so on, then he does not have to repeat the isti‘aadhah, because he is continuing his reading. End quote.
This applies if the interruption is not lengthy. But if the interruption is lengthy, then it is Sunnah for him to repeat the isti‘aadhah.
Az-Zarkashi (may Allah have mercy on him) said:
It is recommended (mustahabb) to seek refuge with Allah (isti‘aadhah) before starting to recite, then if he stops reading with the intention of not resuming then later on he wants to resume, he should repeat the isti‘aadhah.
If he interrupts it for an excuse and has resolved to go back to it, the first isti‘aadhah is sufficient, so long as the interruption is not lengthy.” (Al-Burhaan fi ‘Uloom al-Qur’an  1/460).
An-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ (3/281):
One isti‘aadhah is sufficient, so long as he did not interrupt his recitation by speaking or remaining silent for a long time.
If he interrupts it with one of these two, then he should repeat the isti‘aadhah.
If he does the prostration of recitation then carries on reading or reciting, he does not need to repeat the isti‘aadhah, because this is not an interruption, or it is only a brief interruption. This was stated by al-Mutawalli. End quote.
But if he interrupted it for a reason having to do with his reading, such as asking a question or seeking an explanation of the verses that he is reading and the like, he does not have to repeat the isti‘aadhah. Ibn al-Jazari said in an-Nashr (1/259):
If the reader interrupts his reading for a reason, such as pausing to offer a supplication, or to say something that has to do with what he is reading, he does not have to repeat the isti‘aadhah. End quote.
If he repeats the isti‘aadhah after interrupting his reading by saying something that has nothing to do with the recitation – such as greeting someone with salaam – that is good.
An-Nawawi said in at-Tibyaan (p. 124):
If he is reciting whilst walking, and passes by some people, it is recommended (mustahabb) to interrupt his recitation and treat them with salaam, then go back to his recitation. And if he repeats the isti‘aadhah, that is good. End quote.
And Allah knows best.

Praise be to Allah.The scholars differed as to which was the last verse of the Quran to be revealed, and there are several views, as each of the scholars spoke of the conclusion to which his Ijtihad (reaching rulings on the basis of individual opinion based on Shar’i evidence) led. There is nothing that has been soundly narrated from the Prophet (blessings and peace of Allah be upon him) concerning this matter that could be definitive.
Most of the scholars are of the view that the last verse to be revealed was the verse in Surah Al-Baqarah in which Allah, may He be Exalted, says (interpretation of the meaning):
{And fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be treated unjustly} [Al-Baqarah 2:281]
Jalal Ad-Din As-Suyuti (may Allah have mercy on him) said:
There is a difference of scholarly opinion as to which verse was the last to be revealed.
·        Al-Bukhari and Muslim narrated that Al-Bara’ ibn `Azib said: The last verses to be revealed were:
{They request from you a [legal] ruling. Say, “Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs]”} [An-Nisa’ 4:176] and the end of Surah At-Tawbah.
·        Al-Bukhari narrated that Ibn `Abbas said: The last verse to be revealed was the verse of Riba. Al-Bayhaqi narrated something similar from `Umar.
What is meant is the verse in which Allah, may He be Exalted, says (interpretation of the meaning):
{O you who have believed, fear Allah and give up what remains [due to you] of interest …} [Al-Baqarah 2:278]
·        An-Nasa’i narrated via `Ikrimah that Ibn `Abbas said: The last verse of the Quran to be revealed is (interpretation of the meaning):
{And fear a Day when you will be returned to Allah… } [Al-Baqarah 2:281]
·        Ibn Abu Hatim narrated that Sa‘id ibn Jubayr said: The last verse of the entire Quran to be revealed was (interpretation of the meaning):
{And fear a Day when you will be returned to Allah… } [Al-Baqarah 2:281]
The Prophet (blessings and peace of Allah be upon him) lived for nine more days after this verse was revealed, then he died on the night before Monday, the second day of Rabi‘ Al-Awwal.
Ibn Jarir narrated a similar report from Ibn Jurayaj.
·        And he narrated via `Atiyyah that Abu Sa`id said: The last verse to be revealed was (interpretation of the meaning):
{And fear a Day when you will be returned to Allah… } [Al-Baqarah 2:281]
·        Abu ‘Ubayd narrated in Al-Fada’il that Ibn Shihab said: The last verse of the Quran be revealed was the verse of Riba [Al-Baqarah 2:278] and the verse of debt [Al-Baqarah 2:282].
·        In Al-Mustadrak it is narrated that Ubay ibn Ka`b said: The last verse to be revealed was (interpretation of the meaning): {There has certainly come to you a Messenger from among yourselves} [At-Tawbah 9:128] until the end of the Surah.
·        Ibn Mardawayh also narrated that Ubay said: The last verses of the Quran to be revealed were these two verses (interpretation of the meaning): {There has certainly come to you a Messenger from among yourselves…} [At-Tawbah 9:128-129]. Abu Ash-Shaykh narrated in his Tafsir via ‘Ali ibn Zayd, from Yusuf Al-Makki, that Ibn `Abbas said: The last verse to be revealed was (interpretation of the meaning): {There has certainly come to you a Messenger from among yourselves} [At-Tawbah 9:128].” (Al-Itqan fi `Ulum Al-Quran (1/101-103) See also: Tafsir Ibn Katheer (2/168)
Ibn Hajar (may Allah have mercy on him) said:
The soundest view regarding the last verse of the Quran to be revealed is that it was the verse (interpretation of the meaning):
{And fear a Day when you will be returned to Allah… } [Al-Baqarah 2:281]” Fath Al-Bari (8/317)
Abu Bakr Al-Baqillani (may Allah have mercy on him) said:
“The Companions and those who came after them differed concerning which verse of the Quran was the last to be revealed… Then he mentioned the different views, then he said:
There is no report which can be attributed to the Prophet (blessings and peace of Allah be upon him) concerning that. Rather it is narrated from the one who said it. It is possible that it is a kind of Ijtihad on the basis of what is most likely to be the case and what circumstantial evidence indicates. Learning about that is not something essential, and it is not something concerning which the Prophet (blessings and peace of Allah be upon him) said something that he explained and made known to people, or made it obligatory to know about it and made it something by means of which proof could be established.
It may be that what was stated by each of those whose view we have mentioned above was based on the last thing that he heard from the Messenger of Allah (blessings and peace of Allah be upon him), and someone else heard something that was revealed after that, and the first one did not hear [what was revealed later] because he was not present, and the revelation [of more verses] came down after that.
Then he discussed the reasons why there are different views regarding this issue. (See: Al-Intisar li’l-Quran, 1/243-247)
 And Allah knows best.

Praise be to Allah.The cover of a Mus-haf that is attached to it with binding or glue, and the like, comes under the same ruling as the Mus-haf. So it is not permissible for anyone who does not have Wudu to touch it. 
As for the cover that is separate from the Mus-haf , like the sleeve in which the Mus-haf is placed to protect it, there is nothing wrong with touching it without Wudu.
It says in Al-Mawsu`ah Al-Fiqhiyyah Al-Kuwaitiyyah: 
“The majority of jurists – Hanafis, Malikis, Shafi`is and Hanbalis – are of the view that it is not allowed for one who is not in a state of purity to touch the cover of the Mus-haf that is attached to it, or the margins on which there is no writing on the pages of the Mus-haf, or the white spaces between the lines, and the same applies to pages that are free of any writing at all. That is because they are part of the book. Some of the Hanafis and Shafa`is are of the view that that is permissible.”
Shaykh Ibn Baz (may Allah have mercy on him) said: 
“It is not permissible for the Muslim to touch the Mus-haf unless he is in a state of purity and free of both major and minor impurity. The same applies to moving it from one place to another, if the one who is moving it is not in a state of purity.
But if he touches it or moves it with a barrier, such as if he picks it up in a wrapper or sleeve, and the like, there is nothing wrong with that. As for touching it directly when he is not in a state of purity, that is not permissible according to the correct view, which is the view of the majority of scholars, for the reasons mentioned above. 
As for reciting or reading, there is nothing wrong with him reciting it from memory even if he is in a state of minor impurity , or reading when someone else hold the Quran for him and prompts him; there is nothing wrong with that.” (Majmu` Fatawa Ibn Baz  10/149-150)
And Allah knows best.

Praise be to Allah.The Quran was revealed to the Prophet (blessings and peace of Allah be upon him) at the beginning of his mission, and the first revelation came in the month of Ramadan, on Laylat al-Qadr, as Allah, may He be exalted, says (interpretation of the meaning):
{Indeed, We sent the Quran down during the Night of Decree} [al-Qadr 97:1]
{Ha, Meem.
By the clear Book.
Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]} [ad-Dukhaan 44:1-3].
Then it continued to be sent down piecemeal until shortly before the death of the Prophet (blessings and peace of Allah be upon him), as Allah says (interpretation of the meaning):
{And [it is] a Quran which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively} [al-Isra’ 17:106].
Fasting was not enjoined at that time; rather fasting was not enjoined until the second year AH – in other words, fifteen years after the revelation of the Quran began.
So there is no connection between the sending down of the Quran and fasting.
Rather the connection is between the Quran and the month of Ramadan and Laylat al-Qadr. The month of Ramadan was known before the Prophet’s mission began and afterwards, as were all the other [Arabic] months.
There is no connection between Laylat al-Qadr and fasting, because Laylat al-Qadr is a night in the month of Ramadan, which was known before fasting was enjoined.
What appears to be the case is that this is the reason for your question, which is that you think that there is a connection between Laylat al-Qadr and fasting, and you have not borne in mind the fact that this night and the month in which it occurs were known even before fasting was enjoined.
To sum up:
The sending down of the Quran began in Ramadan of the first year of the Prophet’s mission, and continued for 23 years.
With regard to fasting, it was enjoined approximately fifteen years after the Prophet’s mission began – that is, after the first words of the Quran were revealed – and the Prophet (blessings and peace of Allah be upon him) fasted nine Ramadans; during these years, the Quran continued to be revealed.
Al-Qurtubi (may Allah have mercy on him) said: The words of Allah, may He be exalted, {Indeed, We sent it down} refer to the Quran. It is not mentioned by name in this soorah because what is being referred to is clear, and the entire Quran is like a single soorah. Allah says (interpretation of the meaning):
{The month of Ramadhan [is that] in which was revealed the Quran} [al-Baqarah 2:185]
{Ha, Meem.
By the clear Book.
Indeed, We sent it down during a blessed night} [ad-Dukhaan 44:1-3]
– what is meant is on Laylat al-Qadr.
Ash-Sha‘bi said: What is meant is: We began to send it down on Laylat al-Qadr.
And it was said: Rather Jibreel (peace be upon him) brought it all down at once on Laylat al-Qadr, from al-Lawh al-Mahfooz to the lowest heaven, to Bayt al-‘Izzah, and Jibreel dictated it to the angelic scribes, then Jibreel brought it down to the Prophet (blessings and peace of Allah be upon him) piecemeal, and between the first and the last of it there were twenty-three years. This was stated by Ibn ‘Abbaas.” (Tafseer at-Tabari  20/129).
Al-Haafiz Ibn Hajar said: The Battle of Badr took place in Ramadan of the second year AH, and during that year fasting was made obligatory.” (Fath al-Baari  1/50).
For more information on the sending down of the Quran piecemeal, please see the answer to question no. 180883 .
And Allah knows best.