Surah at-Tariq (The Night-Comer ) 86 : 11

Overview (Verses 11 - 17)

A Powerful Discourse
 
There may be some lingering doubts within some people’s minds that this could happen. Therefore, the surah gives an oath to its seriousness. It adds a link between this assertion and the universe at large, as we saw at the opening of the surah: “By the heaven with its returning rain, by the earth ever splitting with verdure, this is surely a decisive word; it is no idle talk.” (Verses 11-14)
 
The rain which comes from the sky again and again and the vegetation which splits the earth and springs forth are two images describing one of the many manifestations of life, the life of plants and their origins. Water which pours down from heaven and verdure which springs out from the earth, are akin to the infant coming into the world, passing between the loins springing out from the darkness of the womb. It is the same life, the same scene, the same movement. It is one system pointing to the Maker who has no competitors.
 
The image of rain and verdure is not dissimilar to that of the night visitor, the piercing star as it splits covers and curtains. It is also similar to the scene depicting consciences being searched and all that is concealed being thrown open. It is again the same sort of structure which tells of the Maker. God swears by these two creations and their two events, the heaven of returning rains and the earth splitting with verdure. The impact of the scene portrayed combines with the rhythm to strike a strong note of finality and decisiveness. The oath is that this word, or the Qur’an generally, which states that people will return to life so as to face a trial, is the decisive word which admits of no frivolity. It puts an end to all argument, doubts and uncertainties. It is a true and final word, to which both the heaven of the returning rain and the earth splitting with verdure are witnesses
 
When this final statement of return and trial is made, there follows an address to God’s Messenger. At the time of revelation he had only a few believers who supported him in Makkah. They were suffering the brunt of the idolaters’ hostility and their plots against the Islamic message. The idolaters were tirelessly trying to smother the call. The address is made to the Prophet so as to encourage and reassure him, and to disparage what the schemers devise. It states that their scheming is only temporary; the battle is in God’s hands and under His command. So, let the Prophet persevere and be patient, and let him and the believers be reassured: “They devise many an artful scheme, but I too have My schemes. So give respite to the unbelievers; leave them alone for a while.” (Verses 15-17)
 
Those who were created from gushing water, then issued between the loins, brought forth without any strength, ability or will of their own, guided along their long journey by divine power and destined to that return when secrets are searched and tried and where they have no strength or support — are devising a scheme against the Prophet and the Muslims! I, the Creator who guides, preserves, directs, brings back to life and puts to trial; the Almighty; the Victor who has made the sky, the night visitor, the gushing water and man; the Maker of the heaven with its returning rain and the earth splitting with verdure; I, God, am devising a scheme of My own. So, there are the two schemes and the battle. It is, in truth, a one-sided battle but described as being between two sides for the sake of sarcasm.
 
“So give respite to the unbelievers; leave them alone for a while.” (Verse 17) Do not be impatient. Do not precipitate the end of the battle when you have seen its true nature. There is wisdom behind this respite and delay which is short even though it may take up the whole length of this first life; for how short this life appears when compared with a life of limitless duration.
 
God’s benevolent and compassionate attitude to His Messenger is noticeable in the final verse: “So give respite to the unbelievers; leave them alone for a while.” He is addressed here as if he were the final authority, or as if he were the one who decides or approves that they may take a short respite. But the Prophet has no such authority; it is merely an expression of kind and benevolent tenderness which bestows compassion on his heart. It is divine kindness which suggests that God’s Messenger has a say in the whole matter as if he had a share or interest in it. It lifts all barriers between the Prophet and the divine domain, where all matters are judged and settled.