In the Shade of the Qur'an - Surah # 86
In the Shade of the Qur'an - Surah # 86
Syed Qutb
Sura # 86
THE NIGHT VISITOR
AT-TARIQ
In the name of Allah, the Beneficent,
the Merciful.
By heaven and by the night visitor. Would that you knew what the night visitor is!
It is the star of piercing brightness. For every soul there is a guardian who watching over it. Let man then reflect
of what he is created: he is created of gushing water which issues from between the loins and the chest
bones. Allah is well able to bring him back (to life). On the day when men's consciences are tried, he shall be
helpless, with no supporter. By the heaven with its returning rain, by the earth ever splitting with
verdure, this is surely, decisive word; it is no frivolity. They try and scheme against you, but I too
have My schemes. So give respite to the disbelievers; leave them alone for a while.
In the Shade of the Qur'an
It has been stated in the introduction to this thirtieth part of the Qur'an
that its surahs are like continuous loud and violent knocks, or like shouts addressed to people who are fast asleep.
Both knocks and shouts repeatedly strike their senses with the same message and the same warning:
Wake up! rise! reflect! look around! think! consider! There is a God. There
is an organisation and a deliberate system of creation. There is trial and liability, reckoning
and reward, severe chastisement and endless happiness. The present
surah is a typical example of these qualities. Its tone is sharp. The scenes portrayed, the rhythm chosen,
the sounds of the individual words and their meanings all contribute to this sharpness of tone.
The scenes include the night visitor, the star piercing with brightness, the gushing water, the returning
rain and the splitting earth. The meanings include watching over souls: "For every soul there
is a guardian who watches over it"; the lack of strength and help: "On the day when men's consciences are
tried, he shall be helpless, with no supporter"; the complete seriousness: "This is surely a decisive word;
it is no frivolity." The same characteristics apply to the warnings given in this surah: They
try and scheme against you, but I too have My schemes. So give respite to the disbelievers; leave them alone for
a while.
There is complete harmony between the scenes of the universe portrayed in the
surah and the facts it states. The harmony becomes abundantly clear when the surah is carefully considered. 'By
heaven and by the night visitor. Would that you knew what the night visitor is! It is the star piercing
with brightness. For every soul there is a guardian who watches over it. " This oath includes a scene of the universe
and a fact of faith. It opens by mentioning heaven and the night visitor and fact that statement by the
form of exclamation made familiar in the Qur'an; "Would that you knew what the night visitor is!" This form of
exclamation gives the impression that it is mysterious, beyond explanation!
The Qur'an
then states its nature and form: "It is the star of piercing brightness." It pierces darkness with its penetrating
rays. The description applies to all stars. There is no need to attach it to a particular star. Generality
is more useful in this kind of context. It makes the meaning read like this: "By heaven and its stars which
pierce darkness and penetrate through that veil covering all things." Thus, this reference sheds its own light
on the facts outlined in this surah and the scenes it portrays, as will be discussed later on.
Allah swears by heaven and its piercing stars that every soul has an observer appointed by Allah to watch it: "For
every soul there is a guardian who watches over it." This particular mode of expression implies a strong
assertion that there is an agent appointed by Allah to watch every soul and to keep a record of its actions and
thoughts. The watch is over the soul because it is there that thoughts and secrets which are responsible
for action and its reward lie. Thus, people are not left to roam about over the earth, or to do as they wish without
someone to watch what they do. On the contrary, an accurate and immediate record is kept, on the basis
of which the reckoning is made.
The awesome inference becomes clear as the soul feels that it is never
alone even when without company. There is always the watcher who remains nearby even when one hides from all and
is secure against any visitor or intruder. There is the watcher who penetrates all covers and has access
to all concealed things, in the same way as the piercing star tears through the night cover. For Allah's method
of creation is the same with regard to human souls and the wide horizons. This touch which unites the
human soul with the universe is followed by another which emphasises the truth of organised creation and deliberate
planning to which Allah has sworn by heaven and the night visitor The early stages of man's creation
constitute a proof of this fact and suggest that man is not forgotten as an insignificant lost item:
Let man then reflect of what he is created: he is created of gushing water,
which issues from between the loins and the chest bones.
Let man consider his origins and what has become of
him. It is a very wide gulf which divides the origins from the final product, the gushing water from
man the intelligent, rational being with his highly sophisticated organic, neurological, mental and psychological
systems. The reference to this great gulf which the gushing water crosses in order to be made into a
communicating being suggests that there is a power beyond the province of man which moves that shapeless and powerless
fluid along its remarkable and impressive journey until it is shaped into its magnificent ultimate form.
It implies that there is a guardian appointed by Allah to look after that moist germ, and to guide it through
its remarkable journey, which is full of wonders much greater than those met by man throughout his life.
This one fertilising cell, of which there are millions in every gush, is hardly visible under the microscope.
It is a creature without support, reason or will. But as soon as it settles in the womb it proceeds to
search for its food. The guarding hand of Allah equips it with a quality which enables it to convert the lining
of the womb around it into a pool of blood, to supply it with fresh nourishment. Once it is sure of the
availability of food it starts another process of continuous division to produce new cells. This shapeless and
powerless creature which has no reason or will, knows exactly what it is doing and what it wants. The
guarding hand watching over it provides by with guidance, knowledge, power and will to enable it to know its way.
It Is charged with the task of making every group of the newly produced cells specialise in building
a part of the magnificent structure of the human body. One group proceeds to produce the skeleton; another group
forms the muscles; a third the nervous system; a fourth the lymphatic system. The same applies to every
major part of the human structure. But the matter is not as simple as that: it involves a higher degree of specialisation;
for every bone, every muscle and every nerve is unique and dissimilar to every other. The structure
is accurately planned, and has a wide range of functions. Hence, as every group of cells proceeds to fulfil
its appointed task in building this structure. it learns to break up into specialised subdivisions, each having
its particular function in the general set up. Every little cell proceeds knowing its way, destination
and function. Those cells entrusted with the task of forming the eye know that the eye must be in the face, and
that it cannot be situated in the abdomen or the foot or the arm, despite the fact that any of these
localities is a suitable place for forming an eye. If the first cell charged with making the eye was taken off
course and planted in any of these localities, it would have fulfilled its mission and made an eye there.
But when it sets out on its mission it simply goes to the exact spot specified for the eye. Who then has told this
cell that this structure needs its eye to be that particular spot? It is Allah the watching Guardian
who guides it, looks after it and shows it its way.
All the cells work individually and collectively within
a framework set for them by certain elements functioning inside the cells. These elements are known
as the genes which preserve the general characteristics of the species and the distinctive traits of the parents
and forefathers. When the eye cell divides and proliferates in order to form the eye, it endeavours
at the same time to preserve Its shape and particular features so that it turns out to be a human eye and not an
eye of any animal. Furthermore, it endeavours to make it an eye of a human being whose forefathers had
certain features and characteristics which distinguished their eyes. The slightest error in designing that eye,
whether in shape or qualities, forces the forming cell out of its set course. So who has endowed power,
ability and knowledge to this insignificant cell which has no reason, will or power of its own? It is Allah Who
taught it to design and produce what all mankind can never design or produce. For mankind cannot design
an eye or a part of it, if they are charged with this task, while an insignificant cell or group of cells in the
human body can accomplish this great mission.
This is merely a quick glance at parts of the remarkable
journey which transforms the gushing water into the communicative human being. But there is indeed a
great multitude of wonders in the physiological functions of the various organs and systems. It is beyond the scope
of this work to trace these wonders but they all constitute evidence of the elaborate planning and organisation
and bear the stamp of Allah's guarding, helping and guiding hand. They emphasise the first fact in the
surah sworn to by heaven and the night visitor, and prepare for the next fact, namely, the resurrection, which
was not believed by the polytheists who were among the first to be addressed by the Qur'an.
Allah is well able to bring him back, on the day when men's consciences are tried, he shall be helpless,
with no supporter. Allah, Who has created him and looked after him, is well able to bring
him back to life after death. The first creation is evidence of His ability as well as His elaborate
planning and organisation. Unless there is a return for a trial of the secrets in order to accord everyone
his fair reward then the highly sophisticated and wise creation would be in vain .
On the day when men's consciences are tried. The Arabic terms used by the Qur'an have much
wider connotations than "conscience and trial. " They suggest that that part of the human soul where
secrets are safely deposited will be thrown open, searched and exposed in the same way as the night visitor penetrates
the covering darkness of the night. As the guarding watcher penetrates through the soul hidden under
multiple covers, secrets are tried when man finds himself powerless and without support:
He shall be helpless, with no supporter. Standing bare with no cover and being without strength
adds to the strains and hardships of the situation. The description has a deep effect on the reader's
perception, as it moves from talking of the universe and the human soul to man's creation and his remarkable journey,
until he reaches the end when his secrets are exposed and he stands alone, powerless and without support.
By the heaven with its returning rain; by the earth ever splitting with
verdure; this is surely a decisive word; it is no frivolity. The rain which comes from the
sky again and again and the vegetation which splits the earth and springs out 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 water gushing between loins and the breast
bones and to the embryo springing out from the darkness of the womb. It is the same life, the same scene, the same
movement. It is one system indicating a Maker Who has no competitors. The rain and verdure scene 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 of consciences being searched and all concealment's being thrown open. It is again the
same style of structure which tells of the Maker. Allah swears by these two creations and their two events,
the heaven of the 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 there is a return and a trial, is the decisive word which admits of no
frivolity. It puts an end to all argument and to all 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 the return and trial is made, there follows an address to Allah's Messenger. At the time
of revelation he was with the few believers who supported him in Makka. They were suffering the brunt of the hostility
of the polytheists and their plots against the Islamic call. The polytheists were tirelessly trying
to smother the call. The address is made to the Messenger to encourage and reassure him, and to disparage what
the schemers devise. It states that the scheming is temporary; the battle is in Allah's hand and under
His command. So, let the Messenger persevere and be patient, and let him and the believers be reassured:
They try and scheme against you, bur I too have My schemes. So give respite
to the disbelievers; leave them alone for a while.
Those people who are created out of gushing water issuing
between the loins and the breast bones, brought forth without any strength, ability or will of their
own, guided along their long journey by the Divine power and destined to that return when the 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 Able; 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, Allah, am devising a scheme of My own. So, there are
the two schemes and a battle. It is, in truth, a one-sided battle but described as one between two sides
for the sake of sarcasm.
So give respite to the disbelievers; leave them alone for a while." Do not
be impatient. Do not precipitate the end of the battle when you have seen its true nature. There is a 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. Allah's benevolent and compassionate
attitude to His Messenger is noticeable in the final verse: So give respite
to the disbelievers; 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 have a short respite. But
the Messenger has no such authority; it is merely an expression of kind and benevolent tenderness which blows an
air of compassion over his heart. It is a Divine tenderness which suggests that the Messenger has a say in
the whole matter as if he had a share or an interest in it. It lifts all barriers between the Messenger and the
Divine domain, where all matters are judged and settled.
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