Tafsir of At-Tariq 86:3

"The Piercing Star" (al-najm al-thaqib) is the predicate of a deleted subject; the sentence is an initiation that serves as an answer to an implied inquiry stemming from what preceded it, as if it were asked: "What is it?" The reply is: "It is the star..." etc.

Thaqib (piercing) originally means "piercing/perforating," then it came to mean "luminous" because it is imagined to pierce through darkness. For this reason, it is sometimes specifically attributed to stars and meteors, based on the conception that their light penetrates through the celestial spheres and the like. Al-Farra’ said: Al-thaqib means "the elevated." It is said, "The bird thaqaba," meaning it rose and ascended.

If the intent behind "the piercing star" is the genus, according to al-Hasan, then every star inevitably possesses a piercing light, and every star is elevated; the disparity in that does not hinder this. Many have held the view that a specific, known object is intended. From Ibn Abbas, it is narrated that it is Saturn (al-Jady). Ibn Jarir narrated from Ibn Zayd that it is the Pleiades (al-Thurayya), which is what the Arabs refer to by the name "the star." It is also narrated from him that it is Saturn (Zuhal), which is the furthest and highest of the planets, and—as many ancient astrologers claim—it pierces more of the celestial spheres with its light than others. We say "the furthest of the planets" because, according to them, the Goat and the Pleiades are far beyond it, and this is also the view of modern scholars.

Al-Farra’ stated it is the Moon, because it is the sign of the night and the most intensely luminous of the stars during its time of dominion. You know, however, that applying the term "star" to the moon—even if qualified—is not common. Others have said it is the star known as the Morning Star. From Ali—may Allah ennoble his countenance—it is reported that it is a star of the seventh heaven; it does not inhabit it, but when the stars take their places in the sky, it descends and joins them, then returns to its place in the seventh heaven. Thus, it is a "knocker" (tariq) when it descends and a "knocker" when it ascends.

It is not hidden that the well-known position is that the only thing inhabiting the seventh heaven—that is, the seventh sphere—is Saturn. Therefore, this statement implies that the "piercing star" is [Saturn], yet no descent or ascent is known for it in the common sense. Furthermore, it is inconceivable for it to descend to where the stars are—that is, the fixed stars—since the common understanding among them is that they are in the eighth sphere. It is rationally possible for some of them to be in spheres above that; in fact, modern scholars have explicitly stated this based on the evidence they established regarding their variation in altitude, and they have no doubt that many of them are at a far greater distance than Saturn. If we consider the outward appearances and say they are in the lowest heaven, even if they vary in altitude, this is also refuted by the fact that the stars may take their places in the sky while Saturn is not among them. In sum, there is much that disturbs the validity of this report, and the fact that he—may Allah ennoble his countenance—intended another star with these attributes is a matter whose state is not hidden. What fairness and the abandonment of fanaticism require is [the conclusion] that the report is falsely attributed to the Commander of the Faithful—may Allah be pleased with him and ennoble his countenance.

It is possible, regarding the intent of the genus, to mean the genus of meteors with which [the devils] are pelted, but that is weak. As for what is narrated—that Abu Talib was with the Messenger of Allah (may Allah bless him and grant him peace) when a star descended, became filled with light, and then radiated, causing Abu Talib to be startled and ask, "What is this?" to which he (peace be upon him) replied, "This is a star that has been thrown, and it is one of the signs of Allah Almighty," causing Abu Talib to marvel, upon which [this verse] was revealed—this does not necessitate [the specific interpretation of meteors], as is not hidden.

Ibn 'Atiyya claimed that the Tariq (Knocker) refers to all affairs and creatures that "knock" (arrive by night), so it would encompass the piercing star and others. The meaning of "And what will make you know what the Tariq is?" would be that the Tariq deserves to be called by that name; the definite article in "the Tariq" is like the one in "You are the man" (Anta al-rajul), as in "I do not know who the man is," until he embarked on this rugged path of interpretation.

To present that while swearing by it, using an attribute shared between it and others, and then suggesting that this attribute does not uncover the essence of its matter—and that this is something the minds of creatures cannot reach—and then explaining it as "the piercing star" carries a glorification of its status and a reverence for its station that is not hidden to any perceptive eye. It is for the sake of this that He did not say "The piercing star" from the beginning, even though it would have been more concise and more manifest. To Allah, the Mighty and Majestic, belongs the right to glorify the status of whatever He wills of His creation, for whatever reason He wills. There is no evidence here for any of the claims made by astrologers regarding the matter of the stars, such as Saturn or others, concerning their influence on fortune, misfortune, or the like.

The answer to the oath is His saying, [Exalted is He]: [Verily, there is no soul but that it has a protector over it]...