Introduction
This surah forms a pair with
the preceding surah – Surah Buruj. Both have a striking similarity
as both have a similar preamble and end on a similar end note.
Central Theme
The central theme of both the surahs
is the same. Celestial panoramas and corporal phenomena and the attributes
of the Almighty are offered to substantiate the warning of the Qur’an
regarding
the Day of Judgment. This inevitable event must be taken seriously because,
though, there seems to be a little delay, it is, in fact, a respite given
to the wicked so that they can play to their heart’s content. The Almighty
does not rush to punish the wrong doers because His scheme is firm and
no one can ever escape once seized by His wrath.
Analysis of the Contents
The contents of the Surah can
be analyzed thus:
In the first four verses, it is asserted
that nothing in the heavens escape the watch of the omni-present God. He
has indeed appointed a guardian over each soul and can punish a culprit
as and when desired according to His own ordained scheme.
In the next four verses, an invitation
has been extended to all disbelievers to meditate over the mysteries of
creation. Man has not been created by some rare material which is beyond
the reach of Allah but by a drop of water which gushes forth from within
himself. Thus, when Allah is able to make a whole person from just a drop
of water, He can surely resurrect the whole mankind on the Last Day and
take account from everyone.
The next two verses allude to the
fact that Allah has full knowledge of what is in the hearts. All acts,
however secretly conducted, shall be judged openly on the Last Day and
no might or a helper will a person find at his disposal to escape the judgment
pronounced.
In verses eleven to fourteen, a combination
of the celestial and the terrestrial phenomena is again mentioned to reinforce
the warning of the Qur’an regarding the Day of Resurrection lest
man should take it a pleasantry when it is inevitably going to take place.
In the last three verses, the Prophet
Muhammad (sws) is consoled that whatever the disbelievers are planning
will be turned against them. The Almighty has laid down a firm plan which
shall soon be executed to seize them and to bring them to justice.
سورة
الطارق
وَالسَّمَاءِ وَالطَّارِقِ
وَمَا أَدْرَاكَ مَا الطَّارِقُ
النَّجْمُ الثَّاقِبُ
إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ
فَلْيَنظُرْ الْإِنسَانُ مِمَّ خُلِقَ
خُلِقَ مِنْ مَاءٍ دَافِقٍ
يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ إِنَّهُ عَلَى
رَجْعِهِ لَقَادِرٌ
يَوْمَ
تُبْلَى السَّرَائِرُ فَمَا لَهُ مِنْ قُوَّةٍ وَلَا نَاصِرٍ
وَالسَّمَاءِ
ذَاتِ الرَّجْعِ وَالْأَرْضِ ذَاتِ الصَّدْعِ إِنَّهُ لَقَوْلٌ فَصْلٌ وَمَا هُوَ
بِالْهَزْلِ
إِنَّهُمْ
يَكِيدُونَ كَيْدًا وَأَكِيدُ كَيْدًا فَمَهِّلْ الْكَافِرِينَ أَمْهِلْهُمْ
رُوَيْدًا (1-17)
Meaning of the Surah
The sky and those which appear in
the night—and what do you understand what those which appear in the night
are? Shinning stars—bear witness that indeed there is no soul over which
there is no guardian. (1-4)
So, let man ponder on what he has
been created from. He has been created from a spurting fluid that comes
from between the bones of the back and the chest. Indeed He [– the Almighty
–] is able to resurrect him. (5-8)
On that day, when all secrets will
be probed, then, neither will he have any might nor will he find any helper.
(9-10)
This sky brimful of rain and the earth
with splits bear witness that this is a decisive word and it is no jest.
(11-14)
They are devising a plan and I am
also scheming a plan. So, leave the disbelievers; leave them for a while.
(15-17)
Explanation of the Surah
وَالسَّمَاءِ وَالطَّارِقِ
وَمَا أَدْرَاكَ مَا الطَّارِقُ
النَّجْمُ الثَّاقِبُ
إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ
(1-4)
The sky and those which appear
in the night—and what do you understand what those which appear in the
night are? Shinning stars—bear witness that indeed there is no soul over
which there is no guardian. (1-4)
Heaven with its forts is offered as
an evidence for the impending Day of Judgment in the preceding Surah
Buruj, likewise, shinning stars and the all encompassing sky find mention
in this surah to substantiate the claim of the Qur’an that immediately
follows the explanation of the word ‘Tariq’. The literal meaning
of this word is that which comes in the night but, in this surah,
it alludes to a shinning star which appears in the night as endorsed by
the following phrase
‘النَّجْمُ
الثَّاقَبُ’ (shining star).
The question ‘َو
مَا اَدْرَاك مَا الطَّارِقُ’
(what do you understand
what those which appear in the night are?) is posed to augment the significance
of the evidence that has just been presented. The implication being that
this evidence is of such importance that the Almighty has offered it to
substantiate His warning lest one should take it lightly.
The phrase
‘النَّجْمُ
الثَّاقَبُ’ (shining star) does not imply any particular star. Rather, it has been
used to allude merely to the genre all stars belong to in the same way
it is referred to in Surah Nahal by the words
‘وبِالنَّجْمِ
هُمْ يَهْتَدُوْنَ’ (By
the stars they guide themselves. (16:16)). It is, however, to be noted
that the adjective
’الثَّاقِبُ‘ here has a special connotation
that must be appreciated: if the Powerful and Wise Creator can cause the
light of stars to reach every corner of this earth without any medium,
He can surely catch any transgressor whenever He wants to although there
seems to be no apparent means. This has been expressed more clearly in
the verse
’اِنْ
كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ‘ (Indeed no soul is there over which
there is no guardian) and is indeed the claim for which all the previous
oaths have been taken. In a nutshell, the Almighty has offered something
visible to our eyes to substantiate the existence of that which is hidden—the
guardian that He has appointed over each soul.
Another aspect that springs to mind
when one ponders on the combination of the evidence—the sky and the shinning
star—that the Qur’an has put forth is that the Creator has made
a special arrangement for the management of the affairs of this world.
The Qur’an at various instances has mentioned that forts are erected
in these stars, where angels are stationed so that no intruder, without
the permission of the Master, could ever reach the prohibited area. But,
in case, he tries to, he will be attacked with meteorites as a punishment.
This is a reference to Satan and his accomplices who try to creep up in
the skies to overhear divine commandments. This bombardment is indeed a
manifestation of Allah’s wisdom and authority with which He administers
the affairs of this world and leaves nothing to others – taking control
of each and every thing in His hand. In addition, it implies that the creation
of this well-organized and well-managed world has a special purpose which
shall be achieved when some, who lived their lives according to the values
set by their Master, are rewarded and the remaining, who are quite averse
to the scheme of the Almighty, are punished.
The usage of
’لَّمَّا‘
in verse 4 is somewhat rare and that is why it has been an issue of debate
among the grammarians. This writer has documented his research findings
under the explanation of verse 111 of Surah Hud and verse 35 of
Surah Zukhruf.
فَلْيَنظُرْ الْإِنسَانُ مِمَّ خُلِقَ
خُلِقَ مِنْ مَاءٍ دَافِقٍ
يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ
إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ (5-8)
So, let man ponder on what he has been created from.
He has been created from a spurting fluid that comes from between the bones
of the back and the chest. Indeed He [– the Almighty –] is able to resurrect
him. (5-8)
These verses urge a person to accept
his true position and appreciate the sagacity and wisdom of his Creator
with which He has set meticulously the details of each phenomenon that
takes place within himself and outside in the world. Besides, these phenomena
are not now beyond His authority since it is He who initially put them
into process. So, He can easily override a plan initially devised by Him
and resurrect man on the Last Day to account.
It is, perhaps, the strongest opposition
that the Qur’an faced from the disbelievers that how Allah would
be able to bring a person back to life once he is soil at best. The Qur’an
did not refute their claim by far-fetched philosophical theories. On
the contrary, it invited them to consider as simple an evidence as the
creation of man for the first time. Surah ‘Abas also presents this
evidence in the following words:
قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ
مِنْ أَيِّ شَيْءٍ خَلَقَهُ
مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ
ثُمَّ السَّبِيلَ يَسَّرَهُ
ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ
ثُمَّ إِذَا شَاءَ أَنْشَرَهُ
(80: 17-22)
Woe to man! How ungrateful he is. From what he has been
created? From a sperm-drop: He [the Almighty] created him and then set
for him a time frame [to be a complete human being], then made his way
easy for him and then caused death to him and had him put in his grave.
Then, when He wishes to, He will raise him again [to account]. (80:17-22)
Another important point which must be
deliberated upon is about the nature of the material from which man has
been created and is described by the words
‘خُلِقَ
مِنْ مَّآءٍ دَافِقٍ’
(he has been created from a spurting fluid). The Qur’an explains
that it is just a drop of water that comes from between the bones of the
back and the chest and that it is not some rare material beyond the reach
of the Almighty. It is indeed His set scheme by which this drop is made
to gush forth and then to transform gradually into a complete human being.
This great demonstration that takes place within a person evidently shows
that the Almighty is surely able to restore all mankind to life on the
Last Day. Surah Infitar delineates this process in the following
words:
يَاأَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ
الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ
كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ (82: 6-9)
O man, what made you to be indifferent to your Lord the
Most Beneficent, Who made a sketch of you, then fashioned, then completed
you in every aspect and gave you whatever features He wished to. Nay, you
[actually want to] deny the Judgment. (82:6-9)
Finally, from a linguistic perspective:
it is mentioned here that though the invitation expressed in
’فَلْيَنْظُرِ
الْاِنْسَانُ مِمَّا خُلِقَ‘ (So let man ponder on what he has been created from) is extended to all
human kind, the immediate addressees are no doubt the Quraysh who
would raise such absurd objections to make a mockery of the warnings of
the Qur’an.
يَوْمَ تُبْلَى السَّرَائِرُ فَمَا لَهُ مِنْ قُوَّةٍ وَلَا
نَاصِرٍ (9-10) On that day, when all secrets will be probed, then,
neither will he have any might nor will he find any helper. (9-10)
The nature of the court that will be established
on the Last Day is mentioned in
’يَوْمَ تُبْلَى السَّرَائِر‘ (On the day, all
secrets will be probed). Unlike the courts of this world, all secret acts
shall be investigated in the court of the Hereafter. So much so, even ill
intentions will be scrutinized and brought to judgment. The Almighty has
made an arrangement to record all acts no matter how secretly conducted
or thought of. He will ensure that sincerity is separated from insincerity
and good is separated from evil and that ultimate justice is done. Another
characteristic of that court will be that every part of our body shall
be called to be a witness against us. They will speak the truth unraveling
all of our secrets which remained hidden from the eyes of the world.
Perhaps, the main reason that justice
continues to elude us in this world is that people of power and good connections
always manage to get away with the crimes they commit. On the Last Day,
a person shall neither have any power nor shall he find any helper to turn
towards in order to have the game turned into his favor. Thus, an environment
perfectly suitable for sheer justice will be established and each person
will be judged on individual basis.
وَالسَّمَاءِ ذَاتِ الرَّجْعِ وَالْأَرْضِ ذَاتِ الصَّدْعِ إِنَّهُ
لَقَوْلٌ فَصْلٌ وَمَا هُوَ بِالْهَزْلِ (11-14)
This sky brimful of rain and the earth with splits
bear witness that this is a decisive word and it is no jest. (11-14)
Another thought provoking evidence
is put forth to rebut the doubts raised by the disbelievers about resurrection.
The implication being that how creating life from death for the second
time can be a hard task for the Master when He is able to turn the dead
soil around them into lush green fields time and again. These phenomena
that they observe daily should serve as an eye-opener warning for their
un-called for attitude that they have adopted toward the word of their
Creator.
The Qur’an, at various other
instances, has also reinforced its claim using different expressions that
bringing mankind to life again is not improbable whatsoever. For example,
in Surah Anbiya, such doubters are reprimanded in the following words in
order to wake them from their deep slumber:
أَوَلَمْ يَرَى الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ
وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنْ الْمَاءِ كُلَّ
شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ (30:21)
Is it that those who reject the Day of Judgment have
not seen that the sky and the earth are closed. We create from its water
every kind of plant. Still, will they not believe. (21:30)
The disbelievers are cautioned that the
warnings of the Qur’an must not be ridiculed. They must pay heed
to the calls of sense and reason or they will have to face grievous consequences
of their unbecoming behavior because they are making a mockery of a holy
message from their Creator, which is conclusive and decisive.
إِنَّهُمْ يَكِيدُونَ كَيْدًا وَأَكِيدُ كَيْدًا فَمَهِّلْ
الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا (15-17)
They are devising a plan and I am also scheming a
plan. So, leave the disbelievers; leave them for a while. (15-17)
The Prophet Muhammad (sws) is consoled
that the questions raised by his addressees are not for the sake of understanding
the truth itself. They are in fact scheming to make fun of the word of
Allah. The Prophet (sws) need not worry that his addressees are challenging
him to do some miracle to authenticate his status which he is not given
permission to do by the Almighty because such doubts are not genuine but
a means to evade the message. Their obvious objective is to keep the general
public away from the Prophet (sws) so that they could be able to retain
their political authority. Their sin is, therefore, twofold and their punishment
shall also be twofold. The Almighty has just laid down a firm scheme and
will soon execute it to seize them such that no transgressor will be able
to escape. Thus, this Surah conveys a similar idea as has been suggested
by the previous Surah Buruj in the words
’وَالله
ُمِنْ وَّرَآإِهِمْ مُحِيْطٌ‘ (Allah
is surrounding them from behind). Since the Almighty is surrounding them
from all sides with a firm scheme, it is not to be feared that they will
escape His grip. The Prophet (sws) is, therefore, instructed to give them
a little respite so that they can play to their hearts’ content. The implication
being that this additional period of reprieve awarded to them will leave
them with no plea and then the Almighty will cause them to enter the raging,
ever hungry hellfire. The last verse is indeed a warning sounded to the
disbelievers that their time is due to end very soon and this period of
respite is not going to be too long.
The point that must be appreciated
here is that the Prophet (sws) is being asked to give them a little more
time, which ultimately means that the Almighty has finally given their
fate in the hands of the Prophet (sws). Allah, however, wants him to allow
them a further period of respite before finally they meet their own-chosen
destiny.
(Translated from ‘Tadabbur i Qur’an’
by Jhangeer Hanif)
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