Surah Tariq – the Unexpected Arriver
Nouman Ali Khan lecture - Student Notes.
It's Relation to the Previous Surah
Surah Tariq in relation to end of Surah
Buruj - it's last aayah/verse
is;
فِي لَوْحٍ مَّحْفُوظٍ
(Inscribed) in Al-Lauh Al-Mahfuz
(The Preserved Tablet)! [Buruj 85:22]
The
Lauh al-Mahfuz, is a preserved
tablet which contains the information of all that has and will occur uptill the Day of Ressurection.
This is above our universe, and in the heavens/skies
(the Samaa').
The samaa' is above us, so the end of the previous surah (mentioning the Lauh al Mahfuz) is related to the beginning of this surah (the samaa').
Surah Tariq starts with a Qasm/oath
of "wal samaa'" I swear
by the sky, and what
is above us. Surah Buruj
also starts like this;
وَالسَّمَاءِ ذَاتِ الْبُرُوجِ
By the heaven, holding the big stars. (Buruj 85:1)
Also, in surah Buruj,
Allah says about the disbelievers;
وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ
While Allah encompasses them from behind. (Buruj
85:20)
Muheet/encompass.
And in this surah, Allah tells us;
إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ
There is no soul but that it has over it a
protector. (Tariq 86:4)
Guardian over them / alayha
hafiz.
So in both surahs - there is mention of humans being encompassed from every side by angels
- who are against the human, and more specifically the disbeliever (especially
the one hearing this for the first time in Makkah
during the life of Prophet Muhammad (saws)) who opposes Islam (because they are
writing his every deed down.)
The Theme in the Surah
The THEME in the surah is repeated
in different ways, but it is specifically related to Journeying. This will be understood later on throughout the
explanation of the surah insha
Allah.
The Surah is divided into 5 sections.
Verse 1:
Section 1:
Aqsaam (Allah swears by):
- the Samaa' / sky (what is above
us)
وَالسَّمَاءِ وَالطَّارِقِ
- & the Tariq / piercing bright
star. We will discuss this
Tariq insha Allah.
Jawab al Qasam -
every oath is given a response to. Ie. we say I swear by Allah... I'll do this etc.
So Allah swears by the samaa', and the Tariq.
What is the samaa'?
Samaa' literally means anything
above us. Different to Samaawaat
which is the 7 layers of the sky (sab'a samaawaat). (these are part
of the unseen/ghayb, but we are in the lowest samaa'.)
So samaa' is more than sab'a smaawaat because it is everything above us (including
Allah's 'Arsh [throne] which is above the 7 skies/sab'a samaawaat).
Samaa' - limitless term to everything
above us.
Samaawaat -
limited to the 7 skies.
Nevertheless
samaa' can be limited i.e. samaa' al dunya (surah mulk 67:5), ie the sky of this world/universe.
The limit placed for Samaa'
in this surah is al Tariq (the shining star in this
universe).
Why does Allah swear by something?
Allah swears by anything to make it a witness [primarily].
Ie.
the sky is a witness as to what I'm about to say.
The sky is also an intro as to what I am about
to say.
What is al Tariq?
Tarq -- path [tareeq]
-- striked [taraqa] -- a road
which people, animals etc walk on alot -- their feet strike it alot.
Tariq - someone who specifically walks at
night time.
The arabs travelled at night
because it was cooler than the heat at day.
When they reach a destination and knock on the door, they are an unexpected arriver.
That which arrives at night, = Tariq - causing
alot of attention, because its rare to find someone arriving and knocking on
your door at night.
In this surah, Tariq refers to the large brilliant stars in the sky.
Is it one star or many stars?
2 opinions:
1)
specifically one star. Ie Zuhal
(seen by arab travellers in the last part of the night, as a highlight of
their journey, they would call it the companion of that journey.)
2) all brilliant stars in sky because a general term is
used.
Night
is a relief for the arabs (its cool and relaxed), so seeing the sky embedded with
pearls (stars) is the best scenery for them (in comparison to plain desert
during the day.)
Tariq arrives at night and calls for their attention,
so the piercing star in the samaa' (sky) does just
this, perfectly.
This is what Tariq literally refers to.
Verse
2:
وَمَا أَدْرَاكَ مَا الطَّارِقُ
(wa ma adraka al tariq?) [past tense (adraka)]. Has anyone given you a clue as to what al tariq is?
He asks questions when the answer - usually - cant be
known to human beings by themselves.
In Qur'an, there is a Difference in wording when Allah asks us questions:
Maa Adraka? (Has anyone made known to
you...?). (past tense.) - He answers it
Maa Yudreeka? (What will tell you?)
(present-future tense) - He doesnt
answer it.
In
this surah, the question is also posed to tell us
that we dont know much about the Tariq (i.e. humans
have been given a limited amount of knowledge) and cant really appreciate or comprehend it due to our
limited capabilities.
[[ Recommended
Eman booster: Dr.
Abdul Hayy (works for NASA). Allah's Universe - on Youtube.
Watch and refer to it. ]]
Allah says He has adorned the 1st heaven/sky with stars/lamps (surah mulk
67:4), In Surah Waqi'ah,
Allah does a qasam/oath on the position of stars, and
that it's a great oath indeed (Waqi'a
56:75-6).
This is only 1st samaa', and there are 7 smaawaat. Showing how limited we really are (so we shouldnt be arrogant of what little knowledge we have been
given.)
Verse 3:
What is Najm ul
Thaqib?
النَّجْمُ الثَّاقِبُ
(al Najm (star) ul thaqib.) thaqaba - blazing fire, light piercing.
Imagine the night a black
blanket, with a hole in.
If you cover your face with the
blanket, and a window is in the room with daylight. The light will pierce through the hole and the
light becomes strongly apparent and pierces through the blanket.
Light pierces through the sky from stars
and travels through vast distances to reach your eyes.
Relation to the THEME in surah : Journeys.
- The surah mentions the word Taraqa/Journeying to describe a star.
- The surah then mentions the
stars light, piercing the sky (samaa') for billions
of miles to reach your eye.
- The surah shows how the
star brightens the dark night = unveiling secrets.
Seeing Allah's signs through Different Perspectives:
Allah mentions Tariq in this surah, so they see the
star from a new perspective. I.e. They were guided in travelling by mapping their journey through
locations of big bright, piercing stars (Qawaqib).
Maybe they will be guided by reflecting on a surah of the Tariq?
Allah uses psychology by making people reflect on what they already see of the
world but from a different or deeper perspective.
Ie camels, mountains,stars are also mentioned by Allah repeatedly so that
when we see them, we remember the Jawab al Qasam (response to the oath).
Jawab
al Qasam in this surah:
Verse 4:
إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ
There is no soul but that it has over it a protector.
(Tariq 86:3)
Hafiz = one of 2 opinions; angels, or
Allah Himself [based on Ayat ul
kursi 2:255].
Alayha hafiz - angels
guarding [our deeds] against you and writing all you do.
Like the piercing star is staring at you in the
dark night, and it will unveil the secrets of darkness in the night (so the
angels unveil the deeds of people on judgment day).
[If someone was to
question about the day when the star is not apparent (and 'unable' to witness
us), then Allah swore by samaa' (what is above us i.e the sky and anything above us) before that as a witness
too.]
The word 'Kulu'
was used to say that 'Every' soul has a
hafiz, whereas Jamee' could also be
used:
Kulu : everyONE. (this mentioned because
everyone alone in their deeds.)
Jamee' : altogether in groups.
So Kulu is more relevant and
powerful in its effect.
Alayha - this word is in
middle of the verse [taqdeem] - specifically for us.
Usually Alayha is at the end of a sentence
(I.e. in kullu nafsin
hafiz alayha), but by being in the middle, its focusing and emphasising
that every nafs/self has its own guardian
writing that specific nafs/selfs deeds down.
Nafsin
- the word nafs is used because the human keeps secrets fi
anfusi [in
itself/his/herself]. It further emphasises that every nafs is responsible only
for its own self and what it hides for itself. and
although you keep secrets, kulu nafsin alayha hafiz - angels
still write down what you do, whether you like it or not).
Verse 5:
فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ
So let man see from what he is created! (Tariq 86:5)
Fal yanzurul insanu min ma khuliq.
[theme of male fluid travelling/journeying along a tareeq
(path) to impregnate]
Fa
- so as a result. So if you realise the above
(there are piercing stars and angels as witnesses and guardians over you -
recording your every action) and your skeptical about this, then;
Nazara (past tense). Yanzur (present) - to stare at something
and think about it. Look carefully.
Ie.
when Moses showed his hand glowing bright white light
(bayddaa'), people were described in the Quran as Naazireen (staring for ages and in awe of its
detail). (Shu'ara 26:33)
Irony: ("let insan look into what he
was created from. ")
Insan
is used because humans are forgetful of their
origins, or if they hear the message - they usually forget it and move on in
life. (Insan comes from a root of the word "Nasiya" to be forgetful.)
Humans run after fleeting world thinking he is high and mighty, when he was
born from a fluid which, when it stains the clothes - it feels a nuisance and
like a worthless goo, which we cant
wait to clean up and get rid of.
"Min ma khuliq"
- the ma there should really be a alif next to it, ie. "Min
maa khuliq",
but it doesnt - and thats done to belittle (tasgheer),
because the human has been made from something so small & insignificant.
Furthermore, "khuliq"
is used in the passive tense to humble the denying disbeliever even
further. Instead of ("fal
yanzurul insanu min ma khalaqahu Allah - so let the human stare at from
what Allah created him from), Allah instead tells us that the human was
created from something so low (which is a nuisance to us humans), that even He
does not put His name next to it!
In Quran, why does Allah not mention His own name, but talk in the
passive (like the example above)?
1) Allahs
displeasure.
[ie. Allah says in surah al fatiha, the path of
those "An'amta" (the Ta = Your pleasure - alayhim" upon
them). So He associates Himself with those who are guided. But does not associate
Himself with the maghdoobi alayhim (anger upon them), and the daaleen
(misguided).
In this surah, Allah is so angry with the deniers forgetfulness of the truth, that He doesnt mention His name next to their existence.
2) If they're so
forgetful to the fact that Allah created them, then temporarily put that issue
to the side. The fact that they are made from something so
insignificant, should make themselves reflect at how they originally were, and
what Allah has given them (Allah even gives a human the ability to rule the
world, when first he was just some liquid which someone wanted to wash off
their clothes!).
The
first few verses were about what you cant see (the
angel guardians etc), but if you're skeptical - then this is something you can see
- so reflect!
Verse 6
خُلِقَ مِن مَّاءٍ دَافِقٍ
(Khuliqa min maa'in daafiq).
He is created from a water gushing forth. (Tariq 86:6)
Maa' = water.
Daafiq: pushes/breaks/gushes through,
this water then gushes through the private parts and the liquid journeys and impregnates the female.
Remember the Najm ul Thaqib (bright piercing star light, travelling so far)?
Both are fulfilling the theme of Journey.
يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ
Proceeding from between the backbone and the ribs: (Tariq 86:7)
(Yakhruju min bayni
sulbi wa-taraa'ib.) the fluid gushes from between the chestbone and backbone.
A few verses ago, the arab non muslim
at the time of Allah's Messenger (sal Allah alaihi wasalam) was seeing the
star light travelling from billions of miles away, and now a few verses away -
in total contrast - he is imagining and comparing how close the journey starts
from where humans are produced inside the body.
Soon We shall show them Our signs on the furthest
horizons, and in their own souls, until it becomes manifest to them that this
is truth. Is it
not enough that your Lord witnesses all things?
(Fussilat 41:53)
In the previous aayaat/verses, we
spoke about the things which Allah calls our attentions to in the skies, then
in ourselves, showing our weakness - where we can't even explore those things
in totallity (i.e. the stars which are billions of
years away, or the depths of our innerselves) - even
if we wish.
Verse/Aayah 8
إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ
Then Allah says,
Inahu 'ala raj'ihee la qaadir, no doubt he
is in complete control of returning it. What is this about?
Many scholars say; Returning
the human being back to life after death.
But this is profound, because Allah talks about the fluid entering into the
female, and out comes a child. So Allah talks about something dead (the fluid
or sperms) entering, and coming out alive (a newborn baby).
Similarly, Allah causes the dead to enter the graves, and He causes them to
come to life on Judgment Day. So surely, He can give life to the dead once
again - in whatever state they might be (whether that's a fluid of sperm in the
mothers womb, or a dead rotted body in the womb of
the earth) - Inahu 'ala raj'ihee la qaadir (no doubt He is in complete control to return it to
life again.)
Ina
[Without doubt] - this word is used to address a people who won't even
take this issue into consideration (I.e. They don't
even want to think about the ressurection.)
hu [He] - Usually, the word 'he' is mentioned when the name of someone has been
mentioned in the surah previously. But Allah hasn't
been mentioned by name in this surah [like
explained before - this is because Allah does not want to mention His name next
to the arrogant deniers], but at the same time - it shows that the One who does
the creation for the first time, is easily capable of doing it the 2nd time.
Now Allah says He is in complete control of returning it.
Like He said in the previous surah; Inahu huwa yubdi'u wa
yu'eed (surah buruj) - Surely He is the one who originates it and brings
it back.
So it's repeated in this surah; Inahu
'ala raj'ihee la qaadir.
no doubt He is in complete control of returning it.
Aayah 9
يَوْمَ تُبْلَى السَّرَائِرُ
Yawma tuBla assara-ir
-
On the day when hidden things shall be made manifest,
the day when the secrets will be Balaa
= tested/left out [pulled out and exposed to
everybody]
Saraa'ir - sareera
[singular] ((sirr = secret (its plural is Israar).)
But Sareera = [VERY well guarded secret, and it's
plural is Saraa'ir
(which is used in the verse).] A secret which is guarded so well, but even that
secret will be exposed on the Judgment Day like
open access information.
This is important because the theme of the surah is secrecy, and the previous surah of Buruj - the disbelievers
were torturing the believers while being witnesses (shuhood)
over what they did with them (i.e. mass genocide.) But what happens when
nations commit mass genocide - they hide and guard the
evidence of what they've done. But even these well guarded secrets (saraa'ir) in this life will be Balaa
(exposed/pulled out) and made public and apparent.
It began with night, the stars are at such a distance, then what's so hard to
believe that someone is a witness/hafiz here too (of angels.)
Aayah 10
فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ
Fa maa la quwatin wa
laa naasirin - (Man) will have no power, and no helper.
If we look back on the surahs/chapters before this,
we see that the disbelievers and tyrants would have massive armies and
equipment to harm the believers.
In the previous surah, Allah tells us;
Has there reached you the story of the soldiers - [Those of] Pharaoh and Thamud? (Buruj 85: 17-18)
Why are power and helpers so important - especially on Judgment Day - which the
disbelievers won't have? It's because when your
guarded secrets become public - you need a defense, and power is strength for
defense. This defense includes supporters and helpers against the one who
opposes you.
Or let's look at a simple example of someone being in a hospital, if there leg
is uncovered - they will try to cover it using their body power. But what if
they don't have the strength (Quwwa) to do so? They
will ask someone for help (nasr) to cover it for
them. On the Day of Judgment, the person will have no power or helper, except
for those whom Allah wills.
Aayah
11
وَالسَّمَاءِ ذَاتِ الرَّجْعِ
By the sky (samaa') which returns
(raj' - to
return something). So the sky returns something.
What does it return?
We learn in tafsir that the sky
returns rain over and over again. When the rain comes, it penetrates the earth
- it forms rivers and oceans. And these oceans soon dry out (evaporation) -
causing the sky to return [raj'] the rain which was evaporated earlier.
Another implication; Shaykh Zanadani
is a contemporary scholar in science, who says that radiation is sent down from
the Ozone layer, and satellite signals are too - the signal is sent from the
sky (samaa' - space above us) to recievers
on the planet, and these signals send back a response to the satellite in
space. Allah knows best.
Classically this is referring to the water cycle.
Aayah 12
وَالْأَرْضِ ذَاتِ الصَّدْعِ
Wal 'arddi dhaa
tis-sad' -
And [by] the earth which cracks open,
This refers to:
cleaving open/ripping open - water coming
from the sky, opening up the earth, water coming into contact with the seed -
the seed is empowered - growing into a plant.
But if the earth refuses to tear open - there won't be any sun light that can
enter to allow the plant to produce its own food and grow (photosynthesis).
So every plant/tree that grows - its
a ripping of the earth ('arddi dhaa
tis sad').
So Allah mentions another impregnation. First
it was the fluid of the male man, which gushes forth
that impregnates the woman.
Now Allah mentions a fluid which comes from the sky, that impregnates the earth - giving life of the
plants and the trees.
In both cases, the dead are bought back to life.
So Allah parallels our creation, with the creation of the plant life - since
we're all made from the same Creator.
After these oaths, there's a response [Jawab
al Qasam] - What is the response?
Aayah
13
إِنَّهُ لَقَوْلٌ فَصْلٌ
There's no doubt that it is truly a decisive word which is Fassl - decides
between truth and falsehood.
Fassl -
This literally means to separate two things so far
apart - that you can distinguish them from each other. (i.e. if two branches are intertwined, you separate them
apart to see the difference from each one.)
Now how does this Jawab/response have any
relation to the previous oaths mentioned?
When Allah sends down rain from the skies/samaa', He also sends down revelation/wahy
(from above the skies). The rain pours onto the earth, penetrating it
and giving life to the dead plants, the same way - Allah sends down revelation
from the samaa' (from above the skies) to penetrate
into the hearts of the people, giving life to the dead hearts.
Sahih Muslim Book 030 [kitab
al fada'il [book of virtues]], Number 5668:
Abu
Musa reported Allah's Apostle (may peace be upon him)
as saying:
The similitude of that guidance and knowledge with
which Allah, the Exalted and Glorious, has sent me is that of rain falling upon
the earth.
There is a good piece of land which
receives the rainfall (eagerly) and as a result of it there is grown in it
herbage and grass abundantly.
Then there is a land hard and barren which retains water and the people derive
benefit from it and they drink it and make the animals drink.
Then there is another land which is barren. Neither water is
retained in it, nor is the grass grown in it. And that is the
similitude of the first one who develops the understanding of the religion of
Allah and it becomes a source of benefit to him with which Allah sent me. (The
second one is that) who acquires the knowledge of religion and imparts it to
others. (Then the other type is) one who does not pay attention to (the
revealed knowledge) and thus does not accept guidance of Allah with which I
have been sent.
http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/muslim/030.smt.html
So
the example given of the rain is also referring to the
revelation and its effects on the people. So the revelation affects some
people in a good way, like rain produces good beneficial plants. Whereas rain
can sometimes produce plants which are harmful with thorns etc. and are of no
use to mankind, but instead harmful for them.
We also get to see that there are different types of people with knowledge; the
fuqahaa (derivers of Islamic law), the muhaditheen (narrators of hadeeth),
and some who don't go to the knowledge at all. The fuqahaa
extract rulings/fataawa from the knowledge,
and the muhaditheen are the narrators of hadeeth (Prophetic sayings), they themselves might not have
the knowledge to extract rulings - but they do pass on the knowledge to others.
Aayah
14
وَمَا هُوَ بِالْهَزْلِ
Wama huwa bilhazl
And it is not a thing for amusement.
It is not at all in any way Hazl.
Ma = strong negation
Hazl =
being skinny or weak, therefore unable to do any
work.
"kawlun hazl" = [speech which doesn't benefit although it might
just be for useless entertainment.]
Allah is telling us that this Qur'an is not worthless speech, but it's
something which produces beneficial results.
Fassl
(mentioned earlier) - it also means that which
leads to clear decisive action. So it's not intellectual entertainment
which people refer to to just gain more knowledge of
the world, but this Qur'an is Fassl - leads to real
action based on knowledge.
This is also a threat to the disbelievers, that this is a decisive word which
will not change - so your secrets will be exposed without you having any power
or helpers on the Day of Judgment. So believe, or bear the consequences of your
disbelief on Judgment Day.
We learn in the previous surah that Allah said;
بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ
But they who disbelieve are in [persistent] denial,
And one of the ways they belie it is by saying that it's "entertainment
discourse" i.e. interesting talk, but that's all it is.
But Allah says;
وَمَا هُوَ بِالْهَزْلِ
Wama huwa bilhazl
And it is not a thing for amusement.
Aayah 15
إِنَّهُمْ يَكِيدُونَ كَيْدًا
Innahum yakeedoona kayda
As for them, they are but plotting a scheme,
Inahum
- No doubt that they... - i.e. don't
be in doubt [Ina], but they [Hum] really are plotting against
you. Be sure of it.
This has always been the case of the deniers wanting to get rid of the true
message of Islam, since it is a threat to them. This included the assasination attempts against Allah's Messenger (peace be
upon him), by the Quraysh in Makkah,
and the Jews in Medinah.
Yakeedoona - Secret plot.
This is different from the word Makr,
which is also used to mean 'plotting' (Surah Ibraheem 14:46).
Makr = misleading the opponent into thinking they're going
to win, but making them lose in the end. It can be deceptive. But
someone might question if Allah is really deceptive? The answer is that no,
Allah is not deceptive. But Allah will Makr the
disbelievers, when they Makr with the believers. So
Allah avenges for the Muslims because of His love for them, and He is only
giving the disbelievers what they themselves do against the believers.
So Kayd (yaqeedoon) has in it the
element of secrecy,
and Makr is about avenging using deceit.
Yakeedoona is mentioned in this surah instead of Makr because Yaqeedoona is a secret plot, matching in with the theme of
the surah of secrecy (i.e. of the night star's [Tariqs] arrival, and the inside of the body where the male
sexual fluid is produced etc. )
Kaydan
[maf'ool mutlaq] - they (many groups) are making their secret
plans and executing them.
So there are many different groups trying to plot against you (Muslims),
because they have different ideas about how we should be removed from the face
of the earth.
...thou wouldst think they were united, but
their hearts are divided: that is because they are a people devoid of wisdom.
(Qur'an Hashr 59:14)
Aayah 16
وَأَكِيدُ كَيْدًا
Wa
akeedu kayda
And I (too) am planning a plan.
Allah doesn't mention Inna in this verse because, Inna hints at some
sort of effort that's required.
Allah simply says - meaning, I have a plan
(singular) which takes over all their plans.
We also notice that throughout the whole surah, Allah
hasn't spoken directly to the disbelievers. He's simply spoken to Allah's
Messenger, and then through him to the believers. By not talking to the
deniers, He's humiliating them i.e. they're not even worth talking to.
Imagine a teacher is criticizing another student for his bad behaviour, but he's talking to the other pupils instead of
him directly. This is going to make the bad student feel humiliated. The same
is the case in this surah, and in other surahs like it too.
Aayah
17
فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا
Famahhili alkafireena
amhilhum ruwayda
So give a respite to the disbelievers. Deal you gently with them
for a while.
fa [so] - in response to their disbelief and
oppression against you and My planning against them...
Mahal (tamheel
[taf'eel/the process of - giving
someone extra extensions in their deadline. (i.e.
if someone is in debt and you do tamheel, you are
extending their deadline to hand in the payment.)
Allah tells His Messenger to go easy on the
disbelievers for a little while, and the irony is that this surah is a Makkan surah when it's Allah's Messenger whose
actually going through the hardship!
Some scholars of tafsir/explanation mention that
Allah means (to His Messenger); Don't get busy about avenging them, don't pray against them.
The irony; The Muslims are being oppressed, so Allah is telling His
Messenger that He is encompassing the disbelievers (i.e. ready to punish them),
but He tells us Messenger to be be relaxed on the
disbelievers and give them abit of extra time - so
you shouldn't make du'a against them (i.e. for their
destruction like Prophet Nuh and Musa did). This
equals to Allah's Messenger being in power, because if he prays against
them - they will be destroyed.
We also learn the power of du'a in this surah.
Amhil (if'aal) [completion] -
this is repeated for emphasis, and means 'let it
go entirely', don't worry about it at all.
So when small things happen, let it go. Just let it go, because Allah has made
His plot.
But Allah doesn't keep this permanent letting go a permanent thing, He says 'Ruwayda' at the end. Give them a 'little bit
more time (the letter Ya
between the Rawd signifies "little"
i.e. Umayr is used for a 'little'
Umar)' .
So give them a ' [ruwayd]
'little' extra time...
Because Allah has already designed the plan for Hijrah (migration to Medinah),
and the battles of Badr, Uhud,
Ahzab etc. in the future.
However weak you think you are, the truly believers are always in a situation
of power.
The power of the du'a of Allah's Messenger would have
been sufficient to wipe the Quraysh out, but Allah
told His Messenger to be patient for a while because of His future planning.
End of Surahs Relation to Beginning of Surah
The surah began by
addressing Allah's Messenger, and finishes by addressing Allah's Messenger alone
(because these verses are always in the singular - so referring directly
to Prophet Muhammad), and never talks to the deniers at all. This humilates the denier hearing this, and honours
Prophet Muhammad (sal Allah alaihi
wasalam) by giving him the attention.
It also mentions that every nafs/self
has a hafiz/protector (of man's deeds), and
even in their worldly plans, humans only have limited control over their
decisions (because even when they plot, Allah is planning against their
schemes.)
This is the end of Surah Tariq, and all the praise is
for Allah.