Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah At-Tariq

Delve into the profound meanings of Surah At-Tariq, “The Night-Comer,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words that form the surah’s powerful message about creation, accountability, and the nature of revelation. By exploring the etymology, morphology, and Tafsir of essential terms like Aṭ-Ṭāriq (The Night-Comer), rajʿ (return), and qawlun faṣl (a decisive word), readers can gain a richer understanding of the surah’s core themes: the certainty of resurrection, the divine watchfulness over every soul, and the ultimate triumph of God’s plan.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah At-Tariq and the Qur’an – showing where and how frequently the term appears in Surah At-Tariq and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah At-Tariq.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Akīdu kaydā (وَأَكِيدُ كَيْدًا) – And I am plotting a plan

Linguistic Root & Etymology

Akīdu means “I am plotting.” Kaydā is a plot or a plan. The phrase describes a divine counter-plan.

The root for both words is K-Y-D (ك-ي-د).

• Morphology: `Akīdu` (أَكِيدُ) is a first-person singular imperfect verb. `Kaydā` (كَيْدًا) is the verbal noun (masdar) used as an object, a structure that adds emphasis: “I am plotting a plot.”
• Extended Semantic Range: The root signifies a plot, scheme, or stratagem, often with a connotation of cunning. When attributed to God, it refers to His perfect, all-encompassing plan that overcomes all other schemes.
• Occurrences in Surah At-Tariq and the Qur’an: The phrase appears once in this surah. The root appears about 35 times.

This phrase is the divine response to the plotting of the disbelievers. It uses the same root (`K-Y-D`) to create a powerful rhetorical parallel. While they engage in their futile `kayd` (plot), Allah declares that He too is engaged in a `kayd`. His plan, however, is perfect, all-powerful, and ultimately victorious, rendering all human schemes worthless.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:16), after stating that the disbelievers are “plotting a plot,” God makes this powerful and decisive statement. The commentators explain that this is a divine response to the futile schemes of the enemies of the faith. While they are busy with their weak and limited human “plots,” God Himself is enacting His own, infinitely more powerful and perfect “plan.” His plan is to establish the truth, to protect His messenger, and to bring all of their plots to ruin. The use of the same word (kayd) is a powerful form of rhetorical correspondence (muqābalah).

Thematic Context

This connects to the central theme of the surah: the ultimate and inescapable triumph of the divine will. The surah has presented the Qur’an as the “decisive word.” This verse is a practical manifestation of that decisiveness. The theme is one of profound reassurance for the believers and a dire warning for the deniers. The believers are told not to worry about the “plots” of the disbelievers, because they are up against the ultimate “plot” of God, which can never be defeated.

Modern & Comparative Lens

The concept of a “divine plan” that overrides and ultimately defeats the plans of evil is a central element of the theology of hope in the Abrahamic traditions. This verse is a particularly powerful and confident expression of this. It is a timeless statement on the futility of opposing a divinely-ordained reality. It suggests that history is not just a clash of human wills, but a stage upon which a divine plan is unfolding.

Practical Reflection & Application

This verse is a source of immense strength and a cure for anxiety about the plots of our enemies. The practical application is to place our full and complete trust in the “plan” of God. We should do our part to be cautious and to take the necessary means, but we must not be overwhelmed with fear or worry. We should find our peace and our confidence in the knowledge that our affair is in the hands of the best of all planners, whose “plot” is always victorious.

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2. Amhilhum ruwaydā (أَمْهِلْهُمْ رُوَيْدًا) – So give them a brief respite

Linguistic Root & Etymology

Amhilhum is a command to grant a respite. Ruwaydā is a diminutive form, meaning a very brief or a slight respite.

The root for `amhilhum` is M-H-L (م-ه-ل) and for `ruwaydā` is R-W-D (ر-و-د).

• Morphology: `Amhilhum` (أَمْهِلْهُمْ) is an imperative verb from Form IV with the object pronoun `-hum`. `Ruwaydā` (رُوَيْدًا) is a diminutive adverb.
• Extended Semantic Range: `M-H-L` means to grant respite or delay. `R-W-D` means to do something gently or slowly. The diminutive form `ruwaydā` intensifies the meaning to “for a very, very little while.”
• Occurrences in Surah At-Tariq and the Qur’an: The phrase appears once in this surah. The root `M-H-L` appears 13 times.

This is the final command of the surah. It is an instruction to the Prophet ﷺ to be patient with the plotters. The command to grant them a respite (`amhilhum`) that is described as `ruwaydā` (very brief) is not a sign of weakness, but of ultimate confidence. Their doom is so certain that this short delay is insignificant. It is a calm dismissal of their threat.

Classical Exegesis (Tafsir)

This is the final, concluding verse of Surah At-Tariq (86:17). After the powerful declaration of the divine plot, this is the final command to the Prophet. “So grant a respite to the disbelievers. Leave them be for a little while.” The commentators explain that this is a command of profound and confident patience. The Prophet is told to not be hasty in seeking the punishment for his people. He should grant them a “brief respite.” This is a statement of the ultimate certainty of their doom. Their destruction is so certain that a “brief” delay is of no consequence. It is the calm and confident statement of the ultimate victor.

Thematic Context

This is the final culmination of the surah’s theme of the ultimate triumph of the divine will. The surah has affirmed the certainty of the revelation and the certainty of the divine plan. This final verse is the practical, psychological instruction that flows from that certainty. The theme is one of a majestic and a calm patience that is born of an unshakeable confidence in the final outcome. The battle is already over; we are just watching the final moments play out.

Modern & Comparative Lens

The concept of “giving rope” to a wrongdoer is a powerful one. This verse is a divine expression of this. The “brief respite” is not a sign of divine weakness, but of divine power and confidence. It is a timeless lesson in strategic patience. In a world that is obsessed with immediate results, this verse is a call to a more profound and a long-term perspective, a perspective that is confident in the ultimate and inevitable triumph of justice.

Practical Reflection & Application

This verse is a profound lesson in patience and trust for our own lives. The practical application is to not be overly anxious or hasty in seeking the results of our efforts or the downfall of injustice. We should do our part, and then we should have the calm and the confident patience to let the plan of God unfold in its own, perfect time. It is a call to a deep and a restful trust in the wisdom of the divine timing.

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3. Al-Arḍ (الْأَرْض) – The earth

Linguistic Root & Etymology

The root is ʾ-R-Ḍ (أ-ر-ض). Al-Arḍ is the earth.

The Arabic root is أ-ر-ض.

• Morphology: `Al-Arḍ` (الْأَرْض) is a foundational feminine noun.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once in this surah. It is extremely common, appearing over 460 times, often paired with `samāwāt` (the heavens).

The surah takes an oath by “the earth, possessor of splitting” (`wa-l-arḍi dhāti-ṣ-ṣadʿ`). This refers to the earth’s miraculous ability to crack open and allow a dead seed to sprout into a living plant. This natural, observable act of life emerging from the earth serves as a direct analogy and proof for the resurrection of human life from that same earth.

Classical Exegesis (Tafsir)

In the powerful oath in Surah At-Tariq (86:12), the surah swears, “And by the earth which has cracks.” The commentators explain that the oath is by the earth’s ability to “crack” open to allow the new life of a plant to emerge. The earth, which seems so solid, has within it this divinely-ordained capacity for splitting and for bringing forth life. This is a profound and a daily sign of the power of God.

Thematic Context

This connects to the surah’s central theme of the power of resurrection. The surah has just mentioned the “returning” rain. This verse is the second part of the natural analogy. The theme is a powerful and a direct one: the One who has the power to make the rain “return” and the earth to “crack” to bring forth a dead seed into a living plant is surely the One who has the power to bring the dead human being back to life from that same earth. The botanical resurrection is the proof of the human resurrection.

Modern & Comparative Lens

The miracle of germination—a seed “cracking” the earth and emerging into the light—is one of the most powerful and universal symbols of life, rebirth, and hope. The Qur’an uses this familiar and powerful natural event as the basis for a divine oath and a rational argument. It is a call to an ecological consciousness that is rooted in a deep, theological awareness. The very soil beneath our feet is a constant sermon on the reality of the resurrection.

Practical Reflection & Application

This verse encourages us to look at the process of growth in the “earth” with a contemplative eye. The practical application is that every time we see a new sprout “cracking” the soil, we should be reminded of our own resurrection. This simple act of reflection transforms the mundane sight of a garden into a profound and a continuous act of worship that strengthens our faith in the Hereafter.

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4. Bi-l-hazl (بِالْهَزْلِ) – For amusement

Linguistic Root & Etymology

The root is H-Z-L (ه-з-л). Hazl is jest, amusement, or something that is not serious.

The Arabic root is ه-ز-ل.

• Morphology: `Al-Hazl` (الْهَزْل) is a verbal noun meaning jest, frivolity, or amusement. The preposition `bi-` means “with” or “for.”
• Extended Semantic Range: `Hazl` is the direct opposite of `jidd` (seriousness). It signifies anything that is said or done without a serious purpose, for mere play or entertainment.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once in this surah. The root is very rare, appearing only here.

After declaring that the Qur’an is a “decisive word” (`qawlun faṣl`), the surah makes this definitive negation: `wa mā huwa bi-l-hazl` (“and it is not for amusement”). This clarifies the purpose and nature of the divine revelation. It is not poetry or entertainment to be taken lightly. It is a book of ultimate seriousness, whose every verse carries profound and consequential meaning.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:14), after affirming that the Qur’an is a “decisive word,” the surah makes a definitive negation. “And it is not for amusement.” The commentators explain that this is a powerful statement about the nature and the purpose of the Qur’an. It is not a book of poetry for entertainment. It is not a collection of fables for amusement. It is a book of ultimate and decisive seriousness. Its every word, its every story, and its every command is a matter of profound and eternal consequence.

Thematic Context

This connects to the surah’s central theme of the seriousness and the certainty of the divine message. The surah has presented a series of powerful and solemn proofs. This verse is a direct and an unambiguous statement of its own nature. The theme is a powerful contrast. While the disbelievers may treat the message as a “jest,” its true nature is the complete and the utter opposite of that. It is the ultimate and most serious of all possible discourses.

Modern & Comparative Lens

The distinction between the “sacred” and the “profane,” between that which is of ultimate seriousness and that which is for mere “amusement,” is a central one in the study of religion. This verse is a powerful and a direct statement of the Qur’an’s own self-identity. It is a rejection of any and all attempts to trivialize its message or to treat it as a mere cultural artifact. It is a demand to be taken with the utmost seriousness.

Practical Reflection & Application

This verse is a direct and a powerful guide for our own engagement with the Qur’an. The practical application is to approach the Book of Allah with the utmost seriousness and reverence. We should never treat its verses as a matter for “jest” or for “amusement.” We should read it with a present heart, we should reflect on its meanings with a serious mind, and we should strive to implement its commands with a sincere and a determined will. This is the proper etiquette for engaging with a word that is “decisive,” not “for amusement.”

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5. Dāfiqin (دَافِقٍ) – Gushing

Linguistic Root & Etymology

The root is D-F-Q (د-ف-ق), which means to gush forth or to be ejaculated. The active participle dāfiq describes a fluid that is gushing or ejaculated.

The Arabic root is د-ف-ق.

• Morphology: `Dāfiq` (دَافِق) is an active participle (ism fāʿil).
• Extended Semantic Range: The root `dafaqa` means to pour out forcefully or to gush. The word `dāfiq` describes a fluid in this state of energetic emission.
• Occurrences in Surah At-Tariq and the Qur’an: This word is a *hapax legomenon*, appearing only once in the Qur’an, in this verse.

The human is created from `mā’in dāfiq` (“a gushing fluid”). This clinical and direct description serves to humble the arrogant human being by reminding them of their lowly biological origin. The use of this unique word vividly captures the energetic nature of the seminal fluid from which life begins, highlighting the miracle of creating a complex being from such a source.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:6), after the general command to the human being to “look from what he was created,” the surah gives the specific answer. “He was created from a gushing fluid.” The commentators explain that this is a direct and a humbling reference to the semen, from which the human being is created. The description of it as “gushing” is a sign of the life and the energy that is contained within this humble fluid. It is a powerful and a direct statement of our biological origins.

Thematic Context

This is the central part of the surah’s argument for the resurrection from the miracle of the first creation. The surah is a call to a humbling self-reflection. The theme is a powerful one: the One who has the power to create a complex and an intelligent human being from a simple “gushing fluid” is surely the One who has the power to bring that same human being back to life after they have turned to dust. The miracle of our origin is the ultimate proof of the possibility of our return.

Modern & Comparative Lens

The Qur’an’s use of direct and scientifically accurate biological language is a recurring feature that has been a source of wonder for modern commentators. This verse is a clear and an unambiguous reference to the role of the ejaculated sperm in the process of human conception. It is a powerful statement that is free from the myths and the superstitions that surrounded the process of reproduction in many ancient cultures.

Practical Reflection & Application

This verse is a profound and a direct cure for the disease of pride. The practical application is to regularly reflect on our own humble origins from a “gushing fluid.” When we are tempted by feelings of arrogance or self-importance, we should remember this reality. This simple reflection is a powerful tool for grounding ourselves in our true state as humble and dependent servants of our magnificent Creator, who has honored us by creating us from such a simple beginning.

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6. Dhāt al-rajʿ (ذَاتِ الرَّجْعِ) – The possessor of the return

Linguistic Root & Etymology

Dhāt means “possessor of.” Al-Rajʿ (root: R-J-ʿ (ر-ج-ع)) is a verbal noun meaning the return or the cycle. It is used to describe the sky.

The Arabic root is ر-ج-ع.

• Morphology: `Dhāt` (ذَات) is a feminine noun meaning “possessor of.” `Ar-Rajʿ` (الرَّجْع) is a verbal noun (masdar).
• Extended Semantic Range: The root `rajaʿa` means to return. `Ar-Rajʿ` signifies the act of returning or causing to return.
• Occurrences in Surah At-Tariq and the Qur’an: The phrase appears once in this surah. The root is very common, appearing over 100 times.

The oath “By the sky, possessor of the returning cycle” is a powerful argument for the resurrection. `Ar-Rajʿ` refers to the sky’s role in the water cycle, “returning” rain to the earth to give life. This observable cycle of “return” in nature is presented as a proof and a divine sign for the final, great “return” (`rajʿ`) of humanity to its Creator after death.

Classical Exegesis (Tafsir)

In the powerful oath in Surah At-Tariq (86:11), the surah swears, “By the sky, the possessor of the return.” The commentators have explained this “return” in several beautiful and scientific ways. It is the “return” of the rain from the sky, year after year, which is a sign of the life-giving cycles of the earth. It is the “return” of the celestial bodies to their original positions in their orbits. It is also a reference to the sky’s ability to “return” or to reflect radio waves, which allows for communication. In all cases, it is an oath by the cyclical and the life-sustaining nature of the heavens.

Thematic Context

This connects to the surah’s central theme of the resurrection, which is the ultimate “return.” The surah is swearing by the observable and the recurring “return” of the rain and the celestial bodies to affirm the reality of the unseen and the final “return” of the human soul to its Lord. The theme is one of a powerful and a beautiful analogy. The cyclical nature of the cosmos is a proof of the reality of the final return of humanity.

Modern & Comparative Lens

The concept of the “water cycle” is a central element of modern ecology. The Qur’an’s description of the sky as the “possessor of the return” is a remarkably accurate and a poetic description of this. The concept of cosmic cycles is also a central one in modern astronomy. The verse is a powerful call to see in the cyclical nature of the universe a profound sign of a divine designer and a proof of the ultimate and final “return” of all things to Him.

Practical Reflection & Application

This verse encourages us to look at the rain and the stars with a contemplative eye. The practical application is that every time we see the rain, we should be reminded of this verse and of our own final “return” to our Lord. This simple act of reflection transforms the mundane sight of a rainstorm into a profound and a continuous act of worship that strengthens our faith in the Hereafter.

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7. Dhāt al-ṣadʿ (ذَاتِ الصَّدْعِ) – The possessor of the splitting

Linguistic Root & Etymology

Dhāt means “possessor of.” Al-Ṣadʿ (root: Ṣ-D-ʿ (ص-د-ع)) is a verbal noun meaning the splitting, the cleaving, or the cracking.

The Arabic root is ص-د-ع.

• Morphology: `Dhāt` (ذَات) is a feminine noun meaning “possessor of.” `Aṣ-Ṣadʿ` (الصَّدْع) is a verbal noun (masdar).
• Extended Semantic Range: The root `ṣadaʿa` means to split, cleave, or crack something open.
• Occurrences in Surah At-Tariq and the Qur’an: The phrase appears once in this surah. The root appears 7 times.

The oath “And by the earth, possessor of the splitting” continues the argument for the resurrection. `Aṣ-Ṣadʿ` refers to the earth splitting open to allow a plant to emerge. This miracle of a dead seed being brought to life through the “splitting” of the earth is a direct, observable analogy for how God will “split” the earth to bring the dead back to life.

Classical Exegesis (Tafsir)

In the powerful oath in Surah At-Tariq (86:12), the surah swears, “And by the earth, the possessor of the splitting.” The commentators explain that this is an oath by the earth’s ability to “split” open to allow the new life of a plant to emerge. The earth, which seems so solid, has within it this divinely-ordained capacity for splitting and for bringing forth life. This is a profound and a daily sign of the power of God.

Thematic Context

This connects to the surah’s central theme of the power of resurrection. The surah has just mentioned the “returning” rain. This verse is the second part of the natural analogy. The theme is a powerful and a direct one: the One who has the power to make the rain “return” and the earth to “split” to bring forth a dead seed into a living plant is surely the One who has the power to bring the dead human being back to life from that same earth. The botanical resurrection is the proof of the human resurrection.

Modern & Comparative Lens

The miracle of germination—a seed “splitting” the earth and emerging into the light—is one of the most powerful and universal symbols of life, rebirth, and hope. The Qur’an uses this familiar and powerful natural event as the basis for a divine oath and a rational argument. It is a call to an ecological consciousness that is rooted in a deep, theological awareness. The very soil beneath our feet is a constant sermon on the reality of the resurrection.

Practical Reflection & Application

This verse encourages us to look at the process of growth in the earth with a contemplative eye. The practical application is that every time we see a new sprout “splitting” the soil, we should be reminded of our own resurrection. This simple act of reflection transforms the mundane sight of a garden into a profound and a continuous act of worship that strengthens our faith in the Hereafter.

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8. Faṣlun (فَصْلٌ) – A decisive [word]

Linguistic Root & Etymology

The root is F-Ṣ-L (ف-ص-ل), which means to separate or to decide. A qawlun faṣl is a decisive speech that separates truth from falsehood.

The Arabic root is ف-ص-ل.

• Morphology: `Faṣl` (فَصْل) is a verbal noun (masdar).
• Extended Semantic Range: The root `faṣala` means to separate, distinguish, or decide between things. `Yawm al-Faṣl` (The Day of Decision) is another name for the Day of Judgment, when the righteous will be separated from the wicked. A `faṣl` is also a chapter of a book.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once in this surah. The root is common, appearing about 43 times.

The surah declares that the Qur’an is `qawlun faṣl`. It is a “decisive word.” This means it is the ultimate criterion that “separates” truth from falsehood, guidance from misguidance, and right from wrong. Its teachings are not open to negotiation or jest (`hazl`); they are the final verdict on all matters of faith and morality.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:13), after the powerful oaths by the sky and the earth, a definitive statement is made about the Qur’an. “Indeed, it is a decisive word.” The commentators explain that the Qur’an is the ultimate “separator” and the final “decision” on all matters of truth and falsehood. Its teachings are not a matter of conjecture or of amusement. They are the decisive and the final verdict of the Lord of the worlds. It is the ultimate criterion by which all other claims are to be judged.

Thematic Context

This connects to the surah’s theme of the certainty and the authority of the divine revelation. The surah is a sustained argument for the truth of the Qur’an. This verse is the powerful and the confident conclusion of that argument. The theme is that the Qur’an is not just another book; it is the “decisive word” that has the power to separate the light from the darkness and to bring clarity and certainty to the human soul.

Modern & Comparative Lens

The concept of a divine word that is “decisive” is a powerful one. It is a claim to an ultimate and an unassailable authority. In a modern, post-modern world that is often characterized by relativism and a suspicion of all truth-claims, this verse is a radical and an uncompromising statement. It asserts that there is a “decisive word” and that it is to be found in the divine revelation.

Practical Reflection & Application

This verse should instill in our hearts a profound and an unshakable confidence in the Qur’an. We should turn to it as our ultimate “decisive word” in all of our affairs. The practical application is to make the Qur’an our ultimate judge and our final criterion for what is right and what is wrong. By submitting to its “decisive” guidance, we can find a firm and a certain anchor in the confusing and the often turbulent seas of our modern world.

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9. Falyanẓur al-insānu (فَلْيَنظُرِ الْإِنسَانُ) – Then let mankind look

Linguistic Root & Etymology

Falyanẓur is a command, “Then let him look.” Al-Insān is “mankind.”

The root for `falyanẓur` is N-Ẓ-R (ن-ظ-ر) and for `al-insān` is ʾ-N-S (أ-ن-س).

• Morphology: `Fa-l-yanẓur` (فَلْيَنظُرِ) is a third-person imperative verb.
• Extended Semantic Range: The command is to `yanẓur`, which is not a casual glance but a contemplative “look” meant to lead to understanding.

This is the central command of the surah. After establishing that every soul is watched over, God commands `al-insān` (the human being) to `yanẓur` (look and reflect) upon their own creation as the ultimate proof of the Creator’s power to resurrect.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:5), after the solemn affirmation that every soul has a guardian, this direct and powerful command is given. “Then let mankind look from what he was created.” The commentators explain that this is a call to a profound and a detailed reflection. It is an invitation to the human being to engage in an act of scientific and a spiritual inquiry, to “look” at their own biological origins as a proof of the power of their Creator. The surah then proceeds to detail the answer to this inquiry.

Thematic Context

This is the central part of the surah’s argument from creation. The theme is to prove the reality of God’s power to resurrect by pointing to the undeniable and the recurring miracle of our own creation. The surah is saying: “O you who deny the resurrection, just look at your own origin! The One who can create you from a despised fluid is surely the One who can bring you back from dust.” The argument is both simple and profound.

Modern & Comparative Lens

This verse is a powerful and an ancient call to an empirical and a reflective approach to faith. It does not just demand a blind belief; it commands the human being to “look” and to investigate. In a modern scientific age, this call to “look from what we were created” is more relevant than ever. The fields of embryology and genetics are the modern fulfillment of this very command, and their discoveries have only served to deepen our sense of awe at the miracle of our own creation.

Practical Reflection & Application

This verse is a direct and a beautiful command for our daily lives. The practical application is to practice “mindful” reflection. We should “look” at the signs of God that are closest to us—our own bodies, our own children, the process of life itself. This simple act of reflection transforms the mundane into the miraculous and is a direct path to a deeper, a more grateful, and a more certain faith.

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10. Ḥāfiẓ (حَافِظٌ) – A guardian

Linguistic Root & Etymology

The root is Ḥ-F-Ẓ (ح-ف-ظ), which means to guard, to protect, or to preserve. A ḥāfiẓ is a guardian or a preserver.

The Arabic root is ح-ف-ظ.

• Morphology: `Ḥāfiẓ` (حَافِظ) is an active participle (ism fāʿil).
• Extended Semantic Range: The root `ḥafiẓa` means to guard, protect, preserve, or memorize. A `ḥāfiẓ` of the Qur’an is one who has “preserved” it in memory. `Al-Ḥāfiẓ` (The Preserver) is one of God’s names.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once in this surah. The root is very common, appearing over 40 times.

The surah makes a definitive statement after its opening oaths: `in kullu nafsin lammā ʿalayhā ḥāfiẓ` (“There is no soul but that it has a guardian over it”). This `ḥāfiẓ` is an angel appointed by God who fulfills two roles: protecting the person from un-decreed harm and meticulously recording all of their deeds for the Day of Judgment.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:4), after the majestic opening oaths, a definitive statement is made. “There is no soul but that it has over it a guardian.” The commentators explain that this “guardian” is an angel who has been appointed by God to watch over every human being. This guardianship is twofold. It is a guardianship of “protection,” where the angel protects the person from harms that have not been decreed for them. And it is a guardianship of “preservation,” where the angel meticulously observes and records all of the person’s deeds for the final day of accountability.

Thematic Context

This is the central truth that the opening oaths of the surah have been sworn to affirm. It connects to the surah’s theme of the absolute and the inescapable divine watchfulness. The surah is a powerful refutation of the heedless worldview of the denier, who lives as if he is unobserved and unaccountable. The theme is one of profound reassurance for the believer and a solemn warning for the disbeliever. We are never alone.

Modern & Comparative Lens

The concept of a “guardian angel” is a central feature of the Abrahamic faiths. The Qur’anic description is notable for its dual focus on both protection and on meticulous record-keeping. It is a beautiful and a powerful vision of a cosmos that is not a cold and an empty void, but is a place where every single soul is the subject of a direct and a personal divine attention, administered through these angelic “guardians.”

Practical Reflection & Application

This verse should instill in us a profound state of mindfulness (murāqabah). We should live with the constant awareness that we are in the presence of this noble “guardian.” The practical application is to be conscious of our actions and our words, knowing that they are being recorded for a presentation on the Day of Judgment. This awareness should be a source of comfort, knowing that we are always protected, and it should be a powerful motivator to increase our good deeds and to be ashamed of committing evil ones.

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11. Hazl (الْهَزْل) – Amusement / Jest

Linguistic Root & Etymology

The root is H-Z-L (ه-ز-ل). Hazl is jest, amusement, or something that is not serious.

The Arabic root is ه-ز-ل.

• Morphology: `Al-Hazl` (الْهَزْل) is a verbal noun meaning jest or frivolity.
• Occurrences in Surah At-Tariq and the Qur’an: The word is a *hapax legomenon*, appearing only once in the Qur’an, in this verse.

The surah declares that the Qur’an is `wa mā huwa bi-l-hazl` (“and it is not for amusement”). This is a direct refutation of those who would dismiss the revelation as mere poetry or storytelling. It asserts the ultimate seriousness and gravity of the Qur’an’s message.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:14), after affirming that the Qur’an is a “decisive word,” the surah makes a definitive negation. “And it is not for amusement.” The commentators explain that this is a powerful statement about the nature and the purpose of the Qur’an. It is not a book of poetry for entertainment. It is not a collection of fables for amusement. It is a book of ultimate and decisive seriousness. Its every word, its every story, and its every command is a matter of profound and eternal consequence.

Thematic Context

This connects to the surah’s central theme of the seriousness and the certainty of the divine message. The surah has presented a series of powerful and solemn proofs. This verse is a direct and an unambiguous statement of its own nature. The theme is a powerful contrast. While the disbelievers may treat the message as a “jest,” its true nature is the complete and the utter opposite of that. It is the ultimate and most serious of all possible discourses.

Modern & Comparative Lens

The distinction between the “sacred” and the “profane,” between that which is of ultimate seriousness and that which is for mere “amusement,” is a central one in the study of religion. This verse is a powerful and a direct statement of the Qur’an’s own self-identity. It is a rejection of any and all attempts to trivialize its message or to treat it as a mere cultural artifact. It is a demand to be taken with the utmost seriousness.

Practical Reflection & Application

This verse is a direct and a powerful guide for our own engagement with the Qur’an. The practical application is to approach the Book of Allah with the utmost seriousness and reverence. We should never treat its verses as a matter for “jest” or for “amusement.” We should read it with a present heart, we should reflect on its meanings with a serious mind, and we should strive to implement its commands with a sincere and a determined will. This is the proper etiquette for engaging with a word that is “decisive,” not “for amusement.”

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12. Innahu ʿalā rajʿihi la-qādir (إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ) – Indeed, He, over his return, is surely able

Linguistic Root & Etymology

Innahu is “Indeed, He.” ʿAlā rajʿihi is “over his return.” La-qādir is an emphatic “is surely able.”

The root for `rajʿihi` is R-J-ʿ (ر-ج-ع) and for `qādir` is Q-D-R (ق-د-ر).

• Morphology: This is a heavily emphasized nominal sentence. `Inna` and `la-` are both particles of emphasis.

This verse is the logical conclusion to the argument from creation. After describing man’s origin from a gushing fluid, Allah makes this emphatic statement: The One who created him the first time is most certainly `qādir` (able) to bring about his `rajʿ` (return) for resurrection.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:8), after describing the creation of man from a gushing fluid, this definitive statement is made. The commentators explain that this is the central and the conclusive argument of the surah. The pronoun “He” refers to God. The pronoun “his” refers to the human being. The verse is a powerful and a direct statement of the reality of the resurrection. The God who had the power to create the human being from a simple drop of fluid in the first place is, by logical necessity, surely “able” to bring him back to life a second time. The first creation is the ultimate proof for the “return.”

Thematic Context

This connects to the surah’s central theme: the absolute certainty of the resurrection. The surah is a sustained and a powerful argument against those who deny it. This verse is the powerful, rational, and logical climax of that argument. The theme is that the resurrection is not a matter of blind faith; it is a rational and a logical necessity for anyone who reflects on the miracle of their own origin.

Modern & Comparative Lens

This is a classic formulation of the “argument from the first creation,” which is the Qur’an’s primary and most repeated rational proof for the resurrection. It is a powerful and a timeless argument that is based on the principle that a re-creation is, by its very nature, an easier and a more plausible act than the original creation from nothing. It is an argument from the greater to the lesser.

Practical Reflection & Application

This verse is a powerful and a direct cure for any doubt about the resurrection. The practical application is to reflect on our own creation. When we are ever tempted to doubt our own “return,” we should remember our own origin. This reflection is the divine and the rational medicine for the disease of doubt. It is a call to a faith that is grounded in a deep and a certain conviction in the power of our Lord to both create and to re-create.

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13. Al-Insān (الْإِنسَان) – The Human Being

Linguistic Root & Etymology

Al-Insān refers to the human being.

The root is often considered to be A-N-S (أ-ن-س).

• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here. It appears 65 times in total in the Qur’an.

The surah issues a direct command to `al-Insān`, “Let man look from what he was created.” It is a universal call to all of humanity to engage in self-reflection as a means to recognize the power of the Creator and the certainty of the resurrection.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:5), after the solemn affirmation that every soul has a guardian, a direct and a powerful command is given. “Then let the human being look from what he was created.” The commentators explain that the surah uses this general and universal term to show that the proof it is about to present is a universal and an undeniable one, accessible to every single “human being.” The surah is calling upon the human being, in general, to engage in a moment of profound and personal reflection as a path to faith.

Thematic Context

The “human being” is the central audience of the surah’s argument. The surah is a profound exploration of the human condition: our humble origin, our watched and recorded existence, our ultimate accountability, and our final and inescapable return to our Creator. The entire surah is a direct and a personal address to “the human being,” a call to recognize our true nature and our ultimate destiny.

Modern & Comparative Lens

The question of what it means to be “human” is the central question of all philosophy and art. The Qur’an’s use of the term “al-insān” is a profound one. It is not just a biological category; it is a moral and a spiritual one. The surah is a deep and a timeless exploration of the great drama of the “human” condition: our creation, our test, our choices, and our ultimate and inescapable destiny.

Practical Reflection & Application

This verse encourages us to read the surah as a direct and a personal message to our own selves. When the surah says “the human being,” we should hear our own name. The practical application is to engage in the profound self-reflection that the surah calls for. We should be honest with ourselves about our own origins, our own deeds, and our own ultimate destination. It is a call to understand our own “humanity” in the light of the divine revelation.

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14. Kaydā (كَيْدًا) – A plot

Linguistic Root & Etymology

The root is K-Y-D (ك-ي-د), meaning to plot or to scheme. Kayd is a plot or a stratagem.

The Arabic root is ك-ي-د.

• Morphology: `Kaydā` (كَيْدًا) is the verbal noun (masdar).
• Occurrences in Surah At-Tariq and the Qur’an: The word appears twice in this surah. The root appears about 35 times.

`Kayd` refers to the schemes of the disbelievers against the truth. The surah states, “they are plotting a plot.” This is then countered by God’s own `kayd`, His perfect plan that will render their efforts futile.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:15-16), a powerful contrast is presented. “Indeed, they are plotting a plot, and I am plotting a plot.” The commentators explain that the “plot” of the disbelievers refers to all of their schemes and their efforts to undermine the Prophet and to extinguish the light of the revelation. This is then immediately contrasted with the “plot” of God. God’s “plot” is His perfect and unassailable plan to make the truth victorious, to protect His messenger, and to bring all of their futile schemes to ruin. The use of the same word is a powerful form of rhetorical correspondence (muqābalah).

Thematic Context

This connects to the surah’s central theme of the ultimate and inescapable triumph of the divine will. The surah has presented the Qur’an as the “decisive word.” This verse is a practical manifestation of that decisiveness. The theme is one of profound reassurance for the believers and a dire warning for the deniers. The believers are told not to worry about the “plots” of the disbelievers, because they are up against the ultimate “plot” of God, which can never be defeated.

Modern & Comparative Lens

The concept of a “divine plan” that overrides and ultimately defeats the plans of evil is a central element of the theology of hope in the Abrahamic traditions. This verse is a particularly powerful and confident expression of this. It is a timeless statement on the futility of opposing a divinely-ordained reality. It suggests that history is not just a clash of human wills, but a stage upon which a divine plan is unfolding.

Practical Reflection & Application

This verse is a source of immense strength and a cure for anxiety about the plots of our enemies. The practical application is to place our full and complete trust in the “plan” of God. We should do our part to be cautious and to take the necessary means, but we must not be overwhelmed with fear or worry. We should find our peace and our confidence in the knowledge that our affair is in the hands of the best of all planners, whose “plot” is always victorious.

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15. Khuliqa (خُلِقَ) – He was created

Linguistic Root & Etymology

The root is KH-L-Q (خ-ل-ق), meaning to create. The passive verb khuliqa means “he was created.”

The Arabic root is خ-ل-ق.

• Morphology: `Khuliqa` (خُلِقَ) is a third-person masculine singular passive perfect verb.
• Occurrences in Surah At-Tariq and the Qur’an: The verb appears twice in this surah. The root is a primary theological term, appearing over 260 times.

The command to “look from what he `khuliqa` (was created)” is the central argument of the surah. By reflecting on the miracle of one’s own passive creation from a humble fluid, one is led to affirm the power of the Active Creator to resurrect.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:5), the surah issues a direct and a powerful command to the human being. “Then let mankind look from what he was created.” The commentators explain that this is a call to a profound and a detailed reflection. It is an invitation to the human being to engage in an act of scientific and a spiritual inquiry, to “look” at their own biological origins as a proof of the power of their Creator. The surah then proceeds to detail the answer to this inquiry in the verses that follow.

Thematic Context

This is the central part of the surah’s argument from creation. The theme is to prove the reality of God’s power to resurrect by pointing to the undeniable and the recurring miracle of our own creation. The surah is saying: “O you who deny the resurrection, just look at your own origin! The One who can create you from a despised fluid is surely the One who can bring you back from dust.” The argument is both simple and profound.

Modern & Comparative Lens

This verse is a powerful and an ancient call to an empirical and a reflective approach to faith. It does not just demand a blind belief; it commands the human being to “look” and to investigate. In a modern scientific age, this call to “look from what we were created” is more relevant than ever. The fields of embryology and genetics are the modern fulfillment of this very command, and their discoveries have only served to deepen our sense of awe at the miracle of our own creation.

Practical Reflection & Application

This verse is a direct and a beautiful command for our daily lives. The practical application is to practice “mindful” reflection. We should “look” at the signs of God that are closest to us—our own bodies, our own children, the process of life itself. This simple act of reflection transforms the mundane into the miraculous and is a direct path to a deeper, a more grateful, and a more certain faith.

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16. Kullu nafsin (كُلُّ نَفْسٍ) – Every soul

Linguistic Root & Etymology

Kullu means “every.” Nafs is a soul.

The root for `nafs` is N-F-S (ن-ف-с).

• Morphology: This is a genitive construct, `Kullu nafsin`. `Kull` means “all” or “every.” `Nafs` means soul or self.

The phrase `kullu nafsin` (“every soul”) makes the statement universal and inescapable. The divine guardianship is not for a select few; it is a reality for every single soul without exception.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:4), after the majestic opening oaths, a definitive and a universal statement is made. “There is no soul but that it has over it a guardian.” The commentators explain that this is a statement of the absolute and the all-encompassing nature of the divine watchfulness. This is not a reality that is limited to the believers or to a specific group of people. *Every single soul* that has ever been created has an angelic “guardian” appointed to it, who is protecting it and who is recording its deeds. The statement is one of profound and universal accountability.

Thematic Context

This is the central truth that the opening oaths of the surah have been sworn to affirm. It connects to the surah’s theme of the absolute and the inescapable divine watchfulness. The surah is a powerful refutation of the heedless worldview of the denier, who lives as if he is unobserved and unaccountable. The theme is one of profound reassurance for the believer and a solemn warning for the disbeliever. We are never alone.

Modern & Comparative Lens

The concept of the universality of the divine concern is a central one in the Abrahamic faiths. This verse is a powerful and a direct expression of this. It is a statement of radical and divine individualism. It asserts that every single “soul” is the subject of a direct and a personal divine attention. It is a profound statement against any form of collectivism that would erase the ultimate and the sacred value of the individual soul.

Practical Reflection & Application

This verse is a profound reminder that our own, individual soul is a matter of cosmic and divine importance. The practical application is to live a life that is worthy of this constant and noble guardianship. We should be mindful of our actions, we should be sincere in our intentions, and we should be grateful for the divine protection that is over us at every single moment. It is a call to a life of mindful and individual responsibility.

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17. Mā adrāka mā aṭ-ṭāriq (وَمَا أَدْرَاكَ مَا الطَّارِقُ) – And what can make you know what the Night-Comer is?

Linguistic Root & Etymology

This is a rhetorical question. Mā adrāka is “And what can make you know?” Mā aṭ-Ṭāriq is “what the Night-Comer is.”

The roots are D-R-Y (د-ر-ي) for `adrāka` and Ṭ-R-Q (ط-ر-ق) for `aṭ-ṭāriq`.

• Morphology: This is a fixed rhetorical phrase used to magnify a subject.

This question builds suspense and emphasizes the profound nature of “The Night-Comer.” It implies its reality is beyond normal human perception and requires divine explanation, which the surah immediately provides.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:2), after the opening oath by the “Night-Comer,” this powerful question is posed. The commentators explain that this is a common rhetorical device in the Qur’an that is used to create a sense of awe and to magnify the importance of the subject that is being discussed. The surah is saying that the reality of this “Night-Comer” is so magnificent and so profound that the human mind, on its own, could never grasp its true nature. The surah then immediately provides the divine answer to its own question in the next verse: “It is the piercing star.”

Thematic Context

This connects to the theme of the surah as a call to a faith that is based on the divine revelation. The surah is highlighting the limits of human knowledge. The theme is that the true nature of the great cosmic signs can only be known through the divine clarification that comes through the revelation. The question and its immediate answer are a perfect and a concise model of the entire process of divine teaching.

Modern & Comparative Lens

The use of a rhetorical question to build suspense and to magnify a subject is a universal literary device. The Qur’an’s use of the specific phrase “mā adrāka” is a recurring and a powerful one. It is a call to an intellectual and a spiritual humility. It is a reminder that there are realities in the cosmos whose true nature is far beyond our own limited human perception.

Practical Reflection & Application

This verse encourages us to approach the Qur’an with a humble and a curious heart. The practical application is to be among those who, when they do not know something, are eager to seek the answer from the divine source. We should have a deep and an abiding thirst for the knowledge that comes from the Qur’an, which is the only thing that can truly “make us know” the ultimate realities of existence.

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18. Māʾin dāfiqin (مَّاءٍ دَافِقٍ) – A gushing fluid

Linguistic Root & Etymology

Māʾ is water or fluid. Dāfiq (root: D-F-Q (د-ف-ق)) is a fluid that is gushing or ejaculated.

The root for `mā’` is M-W-H (م-و-ه) and for `dāfiq` is د-ف-ق.

• Morphology: `Mā’` (مَاء) is water/fluid. `Dāfiq` (دَافِق) is an active participle.

This is the surah’s answer to the question, “from what was man created?” It is a direct, biological description of the seminal fluid, emphasizing its humble nature and the miraculous power of God to create a complex human from it.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:6), after the general command to the human being to “look from what he was created,” the surah gives the specific answer. “He was created from a gushing fluid.” The commentators explain that this is a direct and a humbling reference to the semen, from which the human being is created. The description of it as “gushing” is a sign of the life and the energy that is contained within this humble fluid. It is a powerful and a direct statement of our biological origins.

Thematic Context

This is the central part of the surah’s argument for the resurrection from the miracle of the first creation. The surah is a call to a humbling self-reflection. The theme is a powerful one: the One who has the power to create a complex and an intelligent human being from a simple “gushing fluid” is surely the One who has the power to bring that same human being back to life after they have turned to dust. The miracle of our origin is the ultimate proof of the possibility of our return.

Modern & Comparative Lens

The Qur’an’s use of direct and scientifically accurate biological language is a recurring feature that has been a source of wonder for modern commentators. This verse is a clear and an unambiguous reference to the role of the ejaculated sperm in the process of human conception. It is a powerful statement that is free from the myths and the superstitions that surrounded the process of reproduction in many ancient cultures.

Practical Reflection & Application

This verse is a profound and a direct cure for the disease of pride. The practical application is to regularly reflect on our own humble origins from a “gushing fluid.” When we are tempted by feelings of arrogance or self-importance, we should remember this reality. This simple reflection is a powerful tool for grounding ourselves in our true state as humble and dependent servants of our magnificent Creator, who has honored us by creating us from such a simple beginning.

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19. An-Najmu al-thāqib (النَّجْمُ الثَّاقِبُ) – The piercing star

Linguistic Root & Etymology

An-Najm is the star. Al-Thāqib (root: TH-Q-B (ث-ق-ب)) is an active participle meaning that which pierces or penetrates. The phrase means “the star of piercing brightness.”

The root for `an-najm` is N-J-M (ن-ج-م) and for `al-thāqib` is ث-ق-ب.

• Morphology: `An-Najm` (النَّجْم) is a star. `Ath-Thāqib` (الثَّاقِب) is an active participle.
• Extended Semantic Range: `Thaqaba` means to pierce a hole. `Thāqib` describes a star so brilliant its light seems to “pierce” the darkness.

This is the divine answer to “what is The Night-Comer?” It is the `Najm ath-Thāqib`, a star of piercing brightness. This celestial body serves as a metaphor for the divine guardian: just as the star watches over the earth from above, piercing the darkness, so too does the guardian angel watch over every soul.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:3), this is the divine answer to the question, “And what can make you know what the Night-Comer is?” The commentators have explained this “piercing star” in several ways. It can refer to any star that is particularly bright and that “pierces” the darkness of the night with its light. It can refer to a specific star, like Saturn or the Pleiades. And it can also refer to the shooting stars that “pierce” the heavens. In all cases, it is a magnificent and a powerful celestial sign.

Thematic Context

This is the first great sign that is mentioned in the surah. It is the object of the opening oath. The theme is that just as this “piercing star” watches over the earth in the darkness of the night, so too does a divine “guardian” watch over every single human soul. The physical light of the star is a symbol of the spiritual watchfulness of the angel. It is a powerful and a beautiful analogy.

Modern & Comparative Lens

The image of a “piercing star” is a powerful and a poetic one. In a modern astronomical context, this could be seen as a beautiful and an evocative description of a supernova, a quasar, or a pulsar—celestial objects of immense and “piercing” brightness. The verse is a timeless call to see in the most dramatic of all celestial phenomena a sign and a reminder of the Creator.

Practical Reflection & Application

This verse is a call to be mindful observers of the night sky. The practical application is that when we see a particularly bright and “piercing” star, we can be reminded of this verse. We should see it not just as a beautiful sight, but as a divine oath and a cosmic reminder of the profound truth that over our own small soul, there is a guardian watching. This transforms the simple act of stargazing into a profound act of remembrance.

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20. An-Nāṣir (نَاصِر) – A helper

Linguistic Root & Etymology

The root is N-Ṣ-R (ن-ص-ر), which means to help or to grant victory. A nāṣir is a helper or a supporter.

The Arabic root is ن-ص-ر.

• Morphology: `Nāṣir` (نَاصِر) is an active participle.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here. The root is very common, appearing over 150 times.

The surah declares that on the Day of Judgment, the human will have no `quwwah` (personal power) nor any `nāṣir` (external helper). All worldly sources of aid—family, tribe, allies—will be useless. This emphasizes one’s total dependence on God’s mercy alone.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:10), a definitive statement is made about the state of the human being on the Day of Judgment. “On the Day when the secrets will be tested, he will have for himself no power and no helper.” The commentators explain that on that Day, the human being will be completely and utterly alone and helpless. They will have no intrinsic “power” of their own to save themselves, and they will have no external “helper”—no family, no tribe, no ally—to come to their aid. All worldly means of support will be completely cut off.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable reality of the final accounting. The surah is a warning that our only reliance should be on God. The theme is one of a profound and a total disempowerment. In this world, we may rely on our own strength and on our social networks. In the next, all of these will be shown to be illusory. The only thing that will matter is our own record of deeds and the mercy of our Lord.

Modern & Comparative Lens

The concept of standing “alone” before the final judgment is a powerful and a central theme in the Abrahamic faiths. This verse is a particularly stark and an uncompromising expression of this. It is a radical statement of individual accountability. It is a profound critique of a life that is based on a reliance on worldly connections and power structures.

Practical Reflection & Application

This verse is a powerful and a direct call to place our ultimate trust in God alone. The practical application is to not rely on our own strength or on our connections for our ultimate salvation. We should be among those who seek their only “help” from God. By making Him our one and only true “Nāṣir” in this life, we can hope to have His help and His protection on the Day when there will be no other helper.

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21. Nafsin (نَّفْسٍ) – A soul

Linguistic Root & Etymology

The root is N-F-S (ن-ف-س). A nafs is a soul, a self, or a person.

The Arabic root is ن-ف-س.

• Morphology: `Nafs` (نَفْس) is a feminine noun.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here. The root is very common, appearing nearly 300 times.

`Kullu nafsin` (“every soul”) is a statement of universality. The divine watchfulness is not limited; every single soul has a guardian, emphasizing individual accountability.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:4), after the majestic opening oaths, a definitive and a universal statement is made. “There is no soul but that it has over it a guardian.” The commentators explain that this is a statement of the absolute and the all-encompassing nature of the divine watchfulness. This is not a reality that is limited to the believers or to a specific group of people. *Every single soul* that has ever been created has an angelic “guardian” appointed to it, who is protecting it and who is recording its deeds. The statement is one of profound and universal accountability.

Thematic Context

This is the central truth that the opening oaths of the surah have been sworn to affirm. It connects to the surah’s theme of the absolute and the inescapable divine watchfulness. The surah is a powerful refutation of the heedless worldview of the denier, who lives as if he is unobserved and unaccountable. The theme is one of profound reassurance for the believer and a solemn warning for the disbeliever. We are never alone.

Modern & Comparative Lens

The concept of the universality of the divine concern is a central one in the Abrahamic faiths. This verse is a powerful and a direct expression of this. It is a statement of radical and divine individualism. It asserts that every single “soul” is the subject of a direct and a personal divine attention. It is a profound statement against any form of collectivism that would erase the ultimate and the sacred value of the individual soul.

Practical Reflection & Application

This verse is a profound reminder that our own, individual soul is a matter of cosmic and divine importance. The practical application is to live a life that is worthy of this constant and noble guardianship. We should be mindful of our actions, we should be sincere in our intentions, and we should be grateful for the divine protection that is over us at every single moment. It is a call to a life of mindful and individual responsibility.

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22. Qādir (قَادِر) – Able

Linguistic Root & Etymology

The root is Q-D-R (ق-د-ر), meaning to have power or ability. Qādir is the active participle, one who is able or has power.

The Arabic root is ق-د-ر.

• Morphology: `Qādir` (قَادِر) is an active participle.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here. The root is very common (over 130 times), and `Al-Qādir` (The All-Powerful) is a name of God.

The surah asserts that God is `la-qādir` (“surely able”) to return man to life. This is the central argument: the One with the power (`qudrah`) to create from a fluid is surely powerful enough to re-create from dust.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:8), after describing the creation of man from a gushing fluid, this definitive statement is made. “Indeed, He, over his return, is surely able.” The commentators explain that this is the central and the conclusive argument of the surah. “He” refers to God. The verse is a powerful and a direct statement of the reality of the resurrection. The God who had the power to create the human being from a simple drop of fluid in the first place is, by logical necessity, surely “able” to bring him back to life a second time. The first creation is the ultimate proof for the “return.”

Thematic Context

This connects to the surah’s central theme: the absolute certainty of the resurrection. The surah is a sustained and a powerful argument against those who deny it. This verse is the powerful, rational, and logical climax of that argument. The theme is that the resurrection is not a matter of blind faith; it is a rational and a logical necessity for anyone who reflects on the miracle of their own origin.

Modern & Comparative Lens

This is a classic formulation of the “argument from the first creation,” which is the Qur’an’s primary and most repeated rational proof for the resurrection. It is a powerful and a timeless argument that is based on the principle that a re-creation is, by its very nature, an easier and a more plausible act than the original creation from nothing. It is an argument from the greater to the lesser.

Practical Reflection & Application

This verse is a powerful and a direct cure for any doubt about the resurrection. The practical application is to reflect on our own creation. When we are ever tempted to doubt our own “return,” we should remember our own origin. This reflection is the divine and the rational medicine for the disease of doubt. It is a call to a faith that is grounded in a deep and a certain conviction in the power of our Lord to both create and to re-create.

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23. Qawlun faṣlun (لَقَوْلٌ فَصْلٌ) – A decisive word

Linguistic Root & Etymology

Qawl is a word or a speech. Faṣl (root: F-Ṣ-L (ف-ص-ل)) is that which separates or decides. The phrase means a decisive speech that separates truth from falsehood.

The roots are Q-W-L (ق-و-ل) for `qawl` and ف-ص-ل for `faṣl`.

• Morphology: This is an adjectival phrase. `Qawl` is a word. `Faṣl` is a decisive separator.

After the oaths proving the resurrection, the surah describes the Qur’an itself as a `qawlun faṣl`. It is the final verdict, the decisive word that separates truth from falsehood, and it is not a matter for jest.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:13), after the powerful oaths by the sky and the earth, a definitive statement is made about the Qur’an. “Indeed, it is a decisive word.” The commentators explain that the Qur’an is the ultimate “separator” and the final “decision” on all matters of truth and falsehood. Its teachings are not a matter of conjecture or of amusement. They are the decisive and the final verdict of the Lord of the worlds. It is the ultimate criterion by which all other claims are to be judged.

Thematic Context

This connects to the surah’s theme of the certainty and the authority of the divine revelation. The surah is a sustained argument for the truth of the Qur’an. This verse is the powerful and the confident conclusion of that argument. The theme is that the Qur’an is not just another book; it is the “decisive word” that has the power to separate the light from the darkness and to bring clarity and certainty to the human soul.

Modern & Comparative Lens

The concept of a divine word that is “decisive” is a powerful one. It is a claim to an ultimate and an unassailable authority. In a modern, post-modern world that is often characterized by relativism and a suspicion of all truth-claims, this verse is a radical and an uncompromising statement. It asserts that there is a “decisive word” and that it is to be found in the divine revelation.

Practical Reflection & Application

This verse should instill in our hearts a profound and an unshakable confidence in the Qur’an. We should turn to it as our ultimate “decisive word” in all of our affairs. The practical application is to make the Qur’an our ultimate judge and our final criterion for what is right and what is wrong. By submitting to its “decisive” guidance, we can find a firm and a certain anchor in the confusing and the often turbulent seas of our modern world.

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24. Quwwatin (قُوَّةٍ) – Any power

Linguistic Root & Etymology

The root is Q-W-Y (ق-و-ي), which means to have power or strength. Quwwah is power or strength.

The Arabic root is ق-و-ي.

• Morphology: `Quwwah` (قُوَّة) is a noun.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here. The root is common, appearing about 50 times.

On the Day of Judgment, the human will have no `quwwah`—no personal, intrinsic power or strength to defend himself. This complete powerlessness is a core feature of that Day.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:10), a definitive statement is made about the state of the human being on the Day of Judgment. “He will have for himself no power and no helper.” The commentators explain that on that Day, the human being will be completely and utterly stripped of all of their own, intrinsic “power.” All the worldly sources of our strength—our physical power, our intellectual power, our financial power—will be rendered completely and utterly useless. We will stand before God in a state of absolute and total powerlessness.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable reality of the final accounting. The surah is a warning that our only reliance should be on God. The theme is one of a profound and a total disempowerment. In this world, we may be deluded by our own apparent “power.” In the next, the true reality of our utter dependence on God will be made manifest. It is a state of complete and total humility.

Modern & Comparative Lens

The critique of the “illusion of human power” is a central theme in many spiritual and philosophical traditions. This verse is a particularly stark and an uncompromising expression of this. It is a powerful statement on the radical contingency of all created power. It is a call to a deep and a sober humility, a recognition that any “power” we may have in this life is a temporary and a borrowed trust from the only true source of all power.

Practical Reflection & Application

This verse is a powerful and a direct cure for the disease of arrogance. The practical application is to never be deluded by our own “power” or our own achievements. We should always attribute any strength we have to God, and we should use that strength in His service. By recognizing our own ultimate powerlessness, we are inspired to place our full and complete reliance on the One who is the only source of all true and lasting “power.”

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25. Rajʿ (الرَّجْع) – The return

Linguistic Root & Etymology

The root is R-J-ʿ (ر-ج-ع), which means to return. Al-Rajʿ is a verbal noun meaning the return or the cycle.

The Arabic root is ر-ج-ع.

• Morphology: `Ar-Rajʿ` (الرَّجْع) is a verbal noun (masdar).
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here. The root is very common (over 100 times).

The oath by the sky `dhāt ar-rajʿ` (“possessor of the return”) refers to its cyclical nature, especially the returning rain of the water cycle. This serves as a natural proof for the ultimate `rajʿ` (return) of resurrection.

Classical Exegesis (Tafsir)

In the powerful oath in Surah At-Tariq (86:11), the surah swears, “By the sky, the possessor of the return.” The commentators have explained this “return” in several beautiful and scientific ways. It is the “return” of the rain from the sky, year after year, which is a sign of the life-giving cycles of the earth. It is the “return” of the celestial bodies to their original positions in their orbits. It is also a reference to the sky’s ability to “return” or to reflect radio waves, which allows for communication. In all cases, it is an oath by the cyclical and the life-sustaining nature of the heavens.

Thematic Context

This connects to the surah’s central theme of the resurrection, which is the ultimate “return.” The surah is swearing by the observable and the recurring “return” of the rain and the celestial bodies to affirm the reality of the unseen and the final “return” of the human soul to its Lord. The theme is one of a powerful and a beautiful analogy. The cyclical nature of the cosmos is a proof of the reality of the final return of humanity.

Modern & Comparative Lens

The concept of the “water cycle” is a central element of modern ecology. The Qur’an’s description of the sky as the “possessor of the return” is a remarkably accurate and a poetic description of this. The concept of cosmic cycles is also a central one in modern astronomy. The verse is a powerful call to see in the cyclical nature of the universe a profound sign of a divine designer and a proof of the ultimate and final “return” of all things to Him.

Practical Reflection & Application

This verse encourages us to look at the rain and the stars with a contemplative eye. The practical application is that every time we see the rain, we should be reminded of this verse and of our own final “return” to our Lord. This simple act of reflection transforms the mundane sight of a rainstorm into a profound and a continuous act of worship that strengthens our faith in the Hereafter.

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26. Rajʿihi (رَجْعِهِ) – His return

Linguistic Root & Etymology

The root is R-J-ʿ (ر-ج-ع), which means to return. Rajʿihi means “his return.”

The Arabic root is ر-ج-ع.

• Morphology: `Rajʿihi` (رَجْعِهِ) is the verbal noun `rajʿ` with the possessive pronoun `-hi`.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here. The root is very common (over 100 times).

The surah’s central argument culminates here: Indeed He (Allah) is surely able over `rajʿihi` (his return). The `rajʿ` here is the resurrection of the human being after death.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:8), after describing the creation of man from a gushing fluid, this definitive statement is made. “Indeed, He, over his return, is surely able.” The commentators explain that this is the central and the conclusive argument of the surah. The pronoun “He” refers to God. The pronoun “his” refers to the human being. The verse is a powerful and a direct statement of the reality of the resurrection. The God who had the power to create the human being from a simple drop of fluid in the first place is, by logical necessity, surely “able” to bring him back to life a second time. The first creation is the ultimate proof for the “return.”

Thematic Context

This connects to the surah’s central theme: the absolute certainty of the resurrection. The surah is a sustained and a powerful argument against those who deny it. This verse is the powerful, rational, and logical climax of that argument. The theme is that the resurrection is not a matter of blind faith; it is a rational and a logical necessity for anyone who reflects on the miracle of their own origin.

Modern & Comparative Lens

This is a classic formulation of the “argument from the first creation,” which is the Qur’an’s primary and most repeated rational proof for the resurrection. It is a powerful and a timeless argument that is based on the principle that a re-creation is, by its very nature, an easier and a more plausible act than the original creation from nothing. It is an argument from the greater to the lesser.

Practical Reflection & Application

This verse is a powerful and a direct cure for any doubt about the resurrection. The practical application is to reflect on our own creation. When we are ever tempted to doubt our own “return,” we should remember our own origin. This reflection is the divine and the rational medicine for the disease of doubt. It is a call to a faith that is grounded in a deep and a certain conviction in the power of our Lord to both create and to re-create.

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27. Ruwaydā (رُوَيْدًا) – For a little while

Linguistic Root & Etymology

Ruwaydā is a diminutive form, meaning a very brief or a slight respite. It is used as an adverb, “for a little while.”

The root is R-W-D (ر-و-د).

• Morphology: `Ruwaydā` (رُوَيْدًا) is the diminutive form of `ruwd`, meaning to act gently or slowly. The diminutive in Arabic can be used to mean small in size or short in duration, and sometimes for endearment, though here it implies insignificance.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here.

This final word of the surah is a command of confident patience. The respite granted to the disbelievers is `ruwaydā`—brief and insignificant. It conveys God’s absolute control over the timeline of justice.

Classical Exegesis (Tafsir)

This is the final word of Surah At-Tariq (86:17). After the powerful declaration of the divine plot, this is the final command to the Prophet. “So grant a respite to the disbelievers. Leave them be for a little while.” The commentators explain that this is a command of profound and confident patience. The Prophet is told to not be hasty in seeking the punishment for his people. He should grant them a “brief respite.” This is a statement of the ultimate certainty of their doom. Their destruction is so certain that a “brief” delay is of no consequence. It is the calm and confident statement of the ultimate victor.

Thematic Context

This is the final culmination of the surah’s theme of the ultimate triumph of the divine will. The surah has affirmed the certainty of the revelation and the certainty of the divine plan. This final verse is the practical, psychological instruction that flows from that certainty. The theme is one of a majestic and a calm patience that is born of an unshakeable confidence in the final outcome. The battle is already over; we are just watching the final moments play out.

Modern & Comparative Lens

The concept of “giving rope” to a wrongdoer is a powerful one. This verse is a divine expression of this. The “brief respite” is not a sign of divine weakness, but of divine power and confidence. It is a timeless lesson in strategic patience. In a world that is obsessed with immediate results, this verse is a call to a more profound and a long-term perspective, a perspective that is confident in the ultimate and inevitable triumph of justice.

Practical Reflection & Application

This verse is a profound lesson in patience and trust for our own lives. The practical application is to not be overly anxious or hasty in seeking the results of our efforts or the downfall of injustice. We should do our part, and then we should have the calm and the confident patience to let the plan of God unfold in its own, perfect time. It is a call to a deep and a restful trust in the wisdom of the divine timing.

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28. As-Samāʾ (السَّمَاء) – The heaven

Linguistic Root & Etymology

As-Samāʾ is the heaven or the sky.

The root is S-M-W (س-م-و).

• Occurrences in Surah At-Tariq and the Qur’an: The word appears twice in this surah. The root is very common, appearing over 400 times.

The surah frames its message with oaths by `as-samā’`. It begins “By the heaven and the Night-Comer” and later “By the heaven, possessor of the return.” The sky is presented as a primary sign of God’s power and a witness to His truth.

Classical Exegesis (Tafsir)

In Surah At-Tariq, the “heaven” is the first object of the opening oath (86:1) and the first object of the final oath (86:11). The commentators explain that the surah is framed by the majesty of the heavens. It begins by swearing “By the heaven and the Night-Comer” and it concludes by swearing “By the heaven, the possessor of the return.” This is a powerful testament to the central importance of the sky as the ultimate and most magnificent of all the visible signs of God’s creative power.

Thematic Context

This connects to the surah’s theme of using the great signs of the cosmos to prove the reality of the unseen. The surah is a call to “look up.” The theme is that a proper reflection on the majesty, the order, and the life-giving nature of the “heaven” is a direct and a certain path to a belief in the one who created it and in the promise of the resurrection that He has sent down.

Modern & Comparative Lens

The sky has been a source of wonder, of awe, and of spiritual inspiration for all of humanity in all cultures and at all times. The Qur’an consistently uses this universal human experience as a primary gateway to faith. In a modern, scientific age, our knowledge of the true, mind-boggling scale and the complexity of the “heavens” has only served to deepen our sense of awe that these verses seek to inspire.

Practical Reflection & Application

This verse is an invitation to look up at the “sky” with a contemplative eye. The practical application is to make a habit of reflecting on the beauty and the majesty of the heavens. We should see the sky not just as an empty space, but as a magnificent and a powerful sign of our Lord. This simple act of reflection is a profound and an easy form of worship that can strengthen our faith and can connect us to the magnificent Creator of all that we see.

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29. As-Sarāʾir (السَّرَائِرُ) – The secrets

Linguistic Root & Etymology

The root is S-R-R (с-р-р), which means to be secret. As-Sarāʾir is the plural of sarīrah, which is a secret or the innermost being.

The Arabic root is س-ر-ر.

• Morphology: `As-Sarā’ir` (السَّرَائِر) is the plural of `sarīrah`.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here. The root appears over 40 times.

The Day of Judgment is the “Day `tublā as-sarā’ir`—when the secrets are tested.” This defines the nature of the final judgment: it is not about outward appearances but about the hidden realities of the heart. All intentions, motives, and hidden beliefs will be brought to light and examined.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:9), this is the description of the nature of the Day of Judgment. “The Day when the secrets will be tested.” The commentators explain that on that Day, it is not just our outward deeds that will be judged. The very “secrets” of our hearts—our intentions, our hidden beliefs, our secret motives—will be “tested” and brought to light. It is a day of the ultimate and the final exposure of our inner realities. The judgment will be based on the true state of our souls, not just on the performance of our limbs.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable reality of the final accounting. The surah has already stated that every soul has a “guardian.” This verse explains the depth of that guardian’s record. The theme is one of a profound and a total transparency. In this world, we can hide our inner realities. In the next, all the “secrets” will be laid bare. This is a powerful and a solemn warning to purify not just our actions, but also our hearts.

Modern & Comparative Lens

The concept of a final “testing of the hearts” is a central element of the Abrahamic faiths. It is a powerful statement on the importance of the inner life. It is a rejection of a purely external or a legalistic religiosity. This verse is a profound call to a spirituality of sincerity, where the ultimate value of a deed is in the purity of the “secret” intention that lies behind it.

Practical Reflection & Application

This verse is a powerful and a direct call to a life of sincerity and integrity. The practical application is to be as concerned with the purity of our inner world as we are with the correctness of our outer actions. We should strive to purify our intentions and to fill our hearts with the “secrets” that we will be happy to have “tested” on that Day. It is a call to a life where our inner and our outer selves are in a beautiful and a perfect harmony.

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30. Aṣ-Ṣulb (الصُّلْبِ) – The backbone

Linguistic Root & Etymology

The root is Ṣ-L-B (ص-ل-ب), which means to be hard or firm. Aṣ-Ṣulb refers to the loins or the backbone.

The Arabic root is ص-ل-ب.

• Morphology: `Aṣ-Ṣulb` (الصُّلْب) is a noun.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here. The root appears 9 times, often in the context of crucifixion (`ṣalb`).

The “gushing fluid” is described as emerging from “between the `ṣulb` and the `tarā’ib`.” Classically, this was understood as the backbone of the man. The verse points to the core of the human anatomy as the origin point of life, highlighting the miraculous nature of creation.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:7), the origin of the “gushing fluid” is described. “Emerging from between the backbone and the ribs.” The commentators have explained this as a description of the origins of the seminal fluid. From a pre-scientific perspective, it was understood that the seed of a man originates from the region of his “backbone” or his loins. The verse is a call to reflect on the miraculous process by which this fluid is formed and then emerges from this central and foundational part of the human body.

Thematic Context

This is a key part of the surah’s argument from creation. The surah is a call to “look” at our own origins with a reflective eye. The theme is that the One who has the power to bring forth this life-giving fluid from the very “backbone” of a man is surely the One who has the power to bring that man back to life after he has died. The miracle of our origin is a proof of the possibility of our return.

Modern & Comparative Lens

While the precise anatomical understanding in the classical commentaries may differ from modern biology, the core message of the verse remains powerful and true. The creation of the human being is a complex process that involves the entire core of the human anatomy. The Qur’an’s use of this specific anatomical language is a powerful one. In modern times, this verse has been the subject of much scientific and exegetical discussion, with some seeing in it a remarkable and a scientifically accurate reference to the embryonic origins of the reproductive organs from the region between the future spine and the ribs.

Practical Reflection & Application

This verse is a call to a deep and a humbling reflection on the miracle of our own creation. The practical application is to see in our own bodies and in the process of procreation a profound and an undeniable sign of the power and the wisdom of our Creator. This reflection is a direct path to awe, to gratitude, and to a firm and a rational conviction in the reality of the Hereafter.

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31. Aṭ-Ṭāriq (الطَّارِق) – The Night-Comer

Linguistic Root & Etymology

The root is Ṭ-R-Q (ط-ر-ق), which means to knock, to strike, or to come by night. A ṭāriq is a visitor who comes at night.

The Arabic root is ط-ر-ق.

• Morphology: `Aṭ-Ṭāriq` (الطَّارِق) is an active participle.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears twice in this surah and gives it its name.

This is the mysterious object of the first oath. A `ṭāriq` is a night visitor, so named because they would have to “knock” (`ṭaraqa`) on the door. The surah uses this evocative name and then explains it is the “piercing star.”

Classical Exegesis (Tafsir)

This is the first word of the surah after the basmalah and it gives the surah its name. “By the heaven and the Night-Comer.” The commentators explain that the surah opens with this mysterious and powerful oath to immediately capture the listener’s attention. The surah then immediately asks, “And what can make you know what the Night-Comer is?”, to build a sense of awe and suspense, before it gives the answer in the next verse: “It is the piercing star.” The oath is by this magnificent and mysterious celestial visitor.

Thematic Context

This is the foundational oath of the surah. It connects to the central theme of the surah: the absolute and the inescapable divine watchfulness. The theme is a powerful and a beautiful one. Just as the “Night-Comer” (the star) pierces the darkness of the night, so too does a divine “guardian” (an angel) pierce through the veils of this world to watch over every single human soul. The “Night-Comer” is the cosmic symbol of the divine guardian.

Modern & Comparative Lens

The image of a “visitor in the night” is a powerful and a cross-cultural archetype that can be a source of both fear and wonder. The surah takes this familiar image and gives it a magnificent, cosmic, and ultimately a reassuring meaning. The “Night-Comer” is not a source of danger, but is a sign of a divine and a watchful presence. In a modern astronomical context, the “Night-Comer” could be a beautiful and a poetic description of a meteor or a comet.

Practical Reflection & Application

This verse encourages us to look at the night sky with a contemplative eye. The practical application is that when we see a particularly bright star, we can be reminded of the “Ṭāriq” and the great oath that has been sworn by it. This should be a source of wonder and a profound reminder of the two great truths that this surah has come to teach: that every soul has a guardian, and that we will all one day be returned to our Lord.

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32. At-Tarāʾib (التَّرَائِبِ) – The ribs

Linguistic Root & Etymology

At-Tarāʾib is the plural of a word that refers to the upper part of the chest, the ribs, or the breastbone.

The root is T-R-B (ت-ر-ب).

• Morphology: `At-Tarā’ib` (التَّرَائِب) is the plural of `tarībah`.
• Extended Semantic Range: The root relates to the ribs or the chest area.
• Occurrences in Surah At-Tariq and the Qur’an: The word is a *hapax legomenon*, appearing only once in the Qur’an, here.

The “gushing fluid” emerges from “between the backbone (`ṣulb`) and the ribs (`tarā’ib`).” Classically, this was often interpreted as the backbone of the man and the ribcage of the woman. It points to the core of the human anatomy as the source from which life miraculously emerges.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:7), the origin of the gushing fluid is described as “Emerging from between the backbone and the ribs.” The commentators have explained this as a description of the origins of the seminal and the ovarian fluids. From a pre-scientific perspective, the seed of a man was understood to originate from the region of his “backbone” (ṣulb), and the seed of a woman from the region of her “ribs” (tarāʾib). The verse is a call to reflect on the miraculous process by which the life-giving fluids are formed and then emerge from these central and foundational parts of the human body.

Thematic Context

This is a key part of the surah’s argument from creation. The surah is a call to “look” at our own origins with a reflective eye. The theme is that the One who has the power to bring forth this life-giving fluid from the very core of the human anatomy is surely the One who has the power to bring the human being back to life after they have died. The miracle of our origin is a proof of the possibility of our return.

Modern & Comparative Lens

While the precise anatomical understanding in the classical commentaries may differ from modern biology, the core message of the verse remains powerful and true. The creation of the human being is a complex process that involves the entire core of the human anatomy. The Qur’an’s use of this specific anatomical language is a powerful one. In modern times, this verse has been the subject of much scientific and exegetical discussion, with some seeing in it a remarkable and a scientifically accurate reference to the embryonic origins of the reproductive organs from the region between the future spine and the ribs.

Practical Reflection & Application

This verse is a call to a deep and a humbling reflection on the miracle of our own creation. The practical application is to see in our own bodies and in the process of procreation a profound and an undeniable sign of the power and the wisdom of our Creator. This reflection is a direct path to awe, to gratitude, and to a firm and a rational conviction in the reality of the Hereafter.

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33. Ath-Thāqib (الثَّاقِبُ) – The piercing

Linguistic Root & Etymology

The root is TH-Q-B (ث-ق-ب), which means to pierce or to penetrate. The active participle thāqib describes something that pierces with its brightness.

The Arabic root is ث-ق-ب.

• Morphology: `Ath-Thāqib` (الثَّاقِب) is an active participle.
• Occurrences in Surah At-Tariq and the Qur’an: The word appears once here.

This is the description of the `Najm` (star). It is `ath-Thāqib`, “the Piercing,” so named because its brilliant light seems to pierce the deep darkness of the night sky.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:3), this is the divine description of the “Night-Comer.” “It is the piercing star.” The commentators have explained this as referring to any star that is particularly bright and that “pierces” the darkness of the night with its powerful light. It is a magnificent and a powerful celestial sign, a symbol of a light that cannot be overcome by the darkness. It is a perfect symbol for the divine guidance and the divine watchfulness that it represents.

Thematic Context

This is the first great sign that is mentioned in the surah. It is the object of the opening oath. The theme is that just as this “piercing star” watches over the earth in the darkness of the night, so too does a divine “guardian” watch over every single human soul. The physical light of the star is a symbol of the spiritual watchfulness of the angel. It is a powerful and a beautiful analogy.

Modern & Comparative Lens

The image of a “piercing star” is a powerful and a poetic one. In a modern astronomical context, this could be seen as a beautiful and an evocative description of a supernova, a quasar, or a pulsar—celestial objects of immense and “piercing” brightness. The verse is a timeless call to see in the most dramatic of all celestial phenomena a sign and a reminder of the Creator.

Practical Reflection & Application

This verse is a call to be mindful observers of the night sky. The practical application is that when we see a particularly bright and “piercing” star, we can be reminded of this verse. We should see it not just as a beautiful sight, but as a divine oath and a cosmic reminder of the profound truth that over our own small soul, there is a guardian watching. This transforms the simple act of stargazing into a profound act of remembrance.

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34. Tublā al-sarāʾir (تُبْلَى السَّرَائِرُ) – The secrets will be tested

Linguistic Root & Etymology

Tublā (root: B-L-W (ب-ل-و)) is a passive verb meaning “they will be tested” or “put on trial.” As-Sarāʾir is the plural of sarīrah, which is a secret or the innermost being.

The roots are ب-ل-و and S-R-R (س-ر-ر).

• Morphology: `Tublā` (تُبْلَىٰ) is a passive verb. `As-Sarā’ir` (السَّرَائِر) is the plural of `sarīrah`.

This phrase defines the Day of Judgment as the day when `as-sarā’ir` (the secrets) will be `tublā` (tested, examined, and exposed). The judgment is not on outward deeds alone but on the hidden intentions and beliefs of the heart.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:9), this is the description of the nature of the Day of Judgment. “The Day when the secrets will be tested.” The commentators explain that on that Day, it is not just our outward deeds that will be judged. The very “secrets” of our hearts—our intentions, our hidden beliefs, our secret motives—will be “tested” and brought to light. It is a day of the ultimate and the final exposure of our inner realities. The judgment will be based on the true state of our souls, not just on the performance of our limbs.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable reality of the final accounting. The surah has already stated that every soul has a “guardian.” This verse explains the depth of that guardian’s record. The theme is one of a profound and a total transparency. In this world, we can hide our inner realities. In the next, all the “secrets” will be laid bare. This is a powerful and a solemn warning to purify not just our actions, but also our hearts.

Modern & Comparative Lens

The concept of a final “testing of the hearts” is a central element of the Abrahamic faiths. It is a powerful statement on the importance of the inner life. It is a rejection of a purely external or a legalistic religiosity. This verse is a profound call to a spirituality of sincerity, where the ultimate value of a deed is in the purity of the “secret” intention that lies behind it.

Practical Reflection & Application

This verse is a powerful and a direct call to a life of sincerity and integrity. The practical application is to be as concerned with the purity of our inner world as we are with the correctness of our outer actions. We should strive to purify our intentions and to fill our hearts with the “secrets” that we will be happy to have “tested” on that Day. It is a call to a life where our inner and our outer selves are in a beautiful and a perfect harmony.

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35. Yakhruju (يَخْرُجُ) – It emerges

Linguistic Root & Etymology

The root is KH-R-J (خ-ر-ج). The verb yakhruju means “it emerges” or “it comes out.”

The Arabic root is خ-ر-ج.

• Morphology: `Yakhruju` (يَخْرُجُ) is an imperfect tense verb.
• Occurrences in Surah At-Tariq and the Qur’an: The verb appears once here. The root is very common (over 200 times).

This verb describes the origin of the “gushing fluid.” It `yakhruju` (emerges) from between the backbone and the ribs. This act of “emergence” is part of the miracle of creation that the surah calls the human to reflect upon.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:7), the origin of the “gushing fluid” is described. “It emerges from between the backbone and the ribs.” The commentators explain that this is a call to reflect on the miraculous process by which this life-giving fluid is formed and then “emerges” from the core of the human body. The verse is a powerful and a direct statement of our biological origins, designed to inspire awe in the listener.

Thematic Context

This is a key part of the surah’s argument from creation. The surah is a call to “look” at our own origins with a reflective eye. The theme is that the One who has the power to make this life-giving fluid “emerge” from the very core of the human anatomy is surely the One who has the power to make the human being “emerge” from the grave. The miracle of our origin is a proof of the possibility of our return.

Modern & Comparative Lens

The Qur’an’s use of this specific anatomical language is a powerful one. In modern times, this verse has been the subject of much scientific and exegetical discussion, with some seeing in it a remarkable and a scientifically accurate reference to the embryonic origins of the reproductive organs from the region between the future spine and the ribs. Regardless of the precise anatomical interpretation, the core message of a miraculous “emergence” remains powerful.

Practical Reflection & Application

This verse is a call to a deep and a humbling reflection on the miracle of our own creation. The practical application is to see in our own bodies and in the process of procreation a profound and an undeniable sign of the power and the wisdom of our Creator. This reflection is a direct path to awe, to gratitude, and to a firm and a rational conviction in the reality of the Hereafter.

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36. Yakīdūna kaydā (إِنَّهُمْ يَكِيدُونَ كَيْدًا) – Indeed, they are plotting a plot

Linguistic Root & Etymology

Innahum is “Indeed, they.” Yakīdūn means “they are plotting.” Kaydā is a plot or a plan.

The root for both verbs is K-Y-D (ك-ي-د).

• Morphology: This is an emphatic verbal phrase. `Innahum` emphasizes the certainty of their action. `Yakīdūna` is an imperfect verb (they plot continuously). `Kaydā` is the verbal noun used as an object for emphasis.

This phrase describes the continuous, ongoing schemes of the disbelievers against the truth. The grammatical structure emphasizes the persistent and dedicated nature of their plotting.

Classical Exegesis (Tafsir)

In Surah At-Tariq (86:15), a definitive statement is made about the actions of the disbelievers. The commentators explain that this refers to all of the schemes, the slanders, and the “plots” that the Quraysh were devising to try to undermine the Prophet Muhammad and to extinguish the light of his message. The verse is a divine unmasking of their secret and their malicious intentions. It is a declaration that God is perfectly aware of all of their hostile “plotting.”

Thematic Context

This connects to the central theme of the surah: the ultimate and inescapable triumph of the divine will. The surah has presented the Qur’an as the “decisive word.” This verse describes the futile “plots” of those who are trying to oppose that word. The theme is one of a profound and an ironic power dynamic. The disbelievers, who think they are the clever “plotters,” are, in fact, completely powerless before the ultimate “plot” of God, which is described in the very next verse.

Modern & Comparative Lens

The concept of the enemies of the truth being engaged in a “plot” or a “conspiracy” is a recurring one in religious and political history. This verse is a powerful Qur’anic expression of this. It is a recognition that the opposition to a transformative message is often not a spontaneous or a random affair, but is a deliberate and a strategic “plot” by those whose power and privilege are threatened by that message.

Practical Reflection & Application

This verse is a source of immense strength and a powerful reassurance for the believers. The practical application is to not be overly anxious or disheartened by the “plots” and the schemes of those who oppose the truth. We should do our part to be cautious and prepared, but our ultimate trust should be in God’s plan, knowing that He is the best of planners. It is a call to a confident and a steadfast faith.