The Qur'anic Root TT R Q
Knocking, path, method, multiple ways, and the night-appearing ṭāriq
Morphological forms of this root
Road, path, route, or passage.
Method, way and custom, condition, or collective path.
Ways, paths, layers, lines, or groups with different routes.
The night-appearing one; explained in Surah al-Tariq as the piercing star.
This page studies the Qur'anic root ط ر ق (ṭ r q) through the fields of path, method, multiple routes, and the night-appearing طارق (ṭāriq).
Short Meaning of the Root
The root ط ر ق (ṭ r q), in its material field, points to striking or knocking upon the surface of something. From this core arise meanings such as knocking at a door, arriving by night, shaping material through repeated blows, treading and establishing a path, and then the method or route that is followed.
In the Qur'an, the forms of this root appear in several fields: path and passageway; route and final outcome; method, way of life, or collective condition; multiple paths, lines, or layers; and الطَّارِق (al-ṭāriq), the night-appearing one, which Surah al-Tariq explains through النَّجْمُ الثَّاقِبُ (al-najm al-thāqib).
Important Forms of the Root
طَرَقَ (ṭaraqa) is a past-tense verb meaning he knocked, struck, knocked at the door, or came by night.
يَطْرُقُ (yaṭruqu) is its imperfect verb and conveys knocking, coming by night, or repeatedly arriving upon something.
طَرْق (ṭarq) is the verbal noun of the root and means knocking, striking, and leaving an effect upon a surface.
طُرُوق (ṭurūq) is another verbal noun used especially for arrival by night.
طَارِق (ṭāriq) is the active participle: a knocker, a door-knocker, or someone or something that comes by night.
طَرِيق (ṭarīq) is a road, path, or passage that is travelled.
طَرِيقَة (ṭarīqah) is a way, method, custom, condition, conduct, or path that a person or group follows. In some classical uses, it may also refer to the distinguished part, leading figures, or prominent representatives of a people.
طَرَائِق (ṭarāʾiq), the plural of طَرِيقَة (ṭarīqah), can refer, depending on context, to ways, methods, lines, layers, or groups with different paths.
مَطْرُوق (maṭrūq) is something knocked upon, trodden, or marked by repeated passage.
مِطْرَقَة (miṭraqah) is an instrument of striking, such as a hammer.
طَرَّقَ (ṭarraqa), in Form II, can indicate repeated striking, opening a path, or shaping something by blows.
أَطْرَقَ (aṭraqa), in Form IV, depending on context, means to lower the head, remain silent, or fix the eyes on the ground.
تَطَرَّقَ (taṭarraqa) means to enter through a way, to gain access, or to arrive at a subject.
اِسْتَطْرَقَ (istaṭraqa) can mean to seek a way or to find a path passable.
In the Qur'an, the simple verb طَرَقَ (ṭaraqa) does not occur. The Qur'anic forms of this root are طريق (ṭarīq), طريقة (ṭarīqah), طرائق (ṭarāʾiq), and الطارق (al-ṭāriq).
Linguistic Note
The material core of ط ر ق (ṭ r q) is a blow that lands upon a surface and creates an effect, sound, or change.
In knocking at a door, the main effect is sound and the announcement of presence. In hammering metal, the blow changes the form of the material. In the repeated passage of humans and animals, footsteps press the soil and produce a recognizable line; this established track is called طريق (ṭarīq).
From the physical طريق (ṭarīq), طريقة (ṭarīqah) emerges: a path followed in behavior, thought, life, or social order. Just as footsteps make a path upon the earth, repeated choices and behaviors make a stable way and custom.
This connection is understandable in imagery, but one should not translate every occurrence of طريق (ṭarīq) or طريقة (ṭarīqah) as “a beaten path.” In many usages, the derived and stabilized meaning of “path” or “method” has become dominant over the initial image of striking.
Material Image of the Root
The first image is a hand knocking upon a closed door. The strike announces the presence of someone standing outside to those inside the house.
The second image is the blacksmith’s hammer falling upon metal. Repeated blows alter the surface and shape of the material.
The third image is a road produced by repeated coming and going. Feet press the soil, push plants aside, and make a route that can be recognized and followed.
The fourth image is a traveller who arrives by night. In darkness, his presence is known before he is seen through the sound of knocking; therefore, the night-arriver is called طارق (ṭāriq).
Yet in the Qur'anic use of الطَّارِق (al-ṭāriq), the image of door-knocking should not be mechanically imposed upon the star. The Qur'an itself identifies the referent as النَّجْمُ الثَّاقِبُ (al-najm al-thāqib). Thus, night-time appearance is the main meaning of طارق (ṭāriq) in this context, while ثاقب (thāqib) explains the quality of its piercing light.
Historical Note and Ancient Arabic Usage
In classical Arabic, طرق (ṭarq) first pointed to knocking and striking. The instrument used to strike metal was called مطرقة (miṭraqah), and striking materials in order to soften or shape them was also expressed through this root.
طارق (ṭāriq) was used for one who comes by night. The common reason for this naming was that a person arriving at night would knock at the door to announce his presence.
طريق (ṭarīq) was used for a travelled route: land made recognizable and followable by movement across it.
طريقة (ṭarīqah), beyond a physical path, was used for conduct, method, condition, behavioral school, and the way and custom of a person or people. In some classical uses, طريقة قوم (ṭarīqat qawm) could refer to the selected people, nobles, or prominent figures who represented the path and status of that people.
This social use shows that طريقة (ṭarīqah) is not always a completely abstract notion like “method.” Sometimes it can indicate the bearers and representatives of a path and order. Still, in each verse one must ask whether the intended meaning is the way itself, the group carrying it, or both.
طرائق (ṭarāʾiq) was also used for multiple roads, lines, layers, or groups, each having its own path.
In the final version, if a reliable and datable witness from pre-Islamic poetry is found for any specific use, it can be added.
Qur'anic Usage of the Root
1. A path that reaches an outcome
إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًاThose who rejected and did wrong: The God would not forgive them, nor guide them to a path.
The next verse specifies the destination of that path:
إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًاExcept the path of Hell, abiding therein forever.
طريق (ṭarīq) here is not a physical road, but a route that ends in an outcome. These two verses show that طريق (ṭarīq) is not positive by itself. A path can lead to guidance or ruin, to truth or Hell. Its value is understood from the destination and direction it follows.
2. A dry path in the sea
أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَا تَخَافُ دَرَكًا وَلَا تَخْشَىٰMove by night with My servants, and open for them a dry path in the sea; you shall not fear being overtaken, nor be afraid.
In this verse, طريق (ṭarīq) is an actual path for crossing the sea. The expression فَاضْرِبْ لَهُمْ طَرِيقًا (fa-iḍrib lahum ṭarīqan) is notable, but one must distinguish between the direct meaning of the structure and etymological reflection. The verb اضرب (iḍrib) in this context relates to the prior command of striking the sea or to Moses’ action with the staff, resulting in a passable path. In translation, the structure means “open” or “make” a path for them.
At the same time, there is a strong imagistic proximity between striking and the material field of طريق (ṭarīq): a blow occurs and a traversable route appears. This fits the root-image of a path established by repeated passage and pressure. Yet this correspondence should not be turned into a morphological identity. طريق (ṭarīq) is not from the root ض ر ب (ḍ r b), and the verse does not say that the sea became a “beaten path.” What the text explicitly states is the command to create a dry path in the sea.
Thus, the verse creates a powerful visual relationship between the act of striking and the appearance of a طريق (ṭarīq), while the main syntactic meaning remains opening and determining a route of passage. The word يَبَسًا (yabasan) describes the state of the path: a dry path that allows crossing.
3. A straight path
يَهْدِي إِلَى الْحَقِّ وَإِلَىٰ طَرِيقٍ مُسْتَقِيمٍIt guides to the truth and to a straight path.
Here طريق (ṭarīq) comes with the adjective مستقيم (mustaqīm). The adjective shows that طريق (ṭarīq) is not necessarily straight by itself. مستقيم (mustaqīm) defines the quality and direction of the road: a path without deviation that reaches its intended destination. Here the path is one of understanding, faith, and action, while the image of movement from origin to destination remains.
4. The superior ṭarīqah in the speech of Moses’ opponents
إِنْ هَٰذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَىٰThese two are certainly magicians; they want to drive you out of your land by their magic and take away your superior ṭarīqah.
The phrase بِطَرِيقَتِكُمُ الْمُثْلَىٰ (bi-ṭarīqatikum al-muthlā) has several linguistic capacities: your superior way and custom; your excellent system and mode; your chosen condition and structure; or the nobles, elites, or representative figures of your people.
In classical language, طريقة قوم (ṭarīqat qawm) could refer both to the way and method of a people and to those who carry, represent, or stand at the head of that way and structure. The context also places two threats side by side: being driven from the land and having the طريقة مثلى (ṭarīqah muthlā) taken away. The first threat concerns land and spatial authority. The second may concern the prevailing superior order, way of life, or the class and figures upon whom that order rests.
Therefore, reducing طريقة (ṭarīqah) to a merely mental “method” is insufficient. But fixing it definitively as “the aristocratic class” also exceeds the capacity of the wording. The expression likely embraces the existing superior structure as a whole: way and custom, social order, and its selected bearers.
Because this is the speech of Moses’ opponents, the adjective المثلى (al-muthlā) is not the Qur'an’s judgment about the superiority of that structure. They call their own system and privileged class the best, and in order to mobilize the people they portray Moses and Aaron as threats to land, order, and existing superiority. Suggested translations include: “and take away your superior way and custom,” or, with a broader social range, “and take away your distinguished order and ṭarīqah.” The meaning “nobles and leaders of the people” is better kept in a lexical note than made the definitive translation without explanation.
5. The best among them in ṭarīqah
إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِنْ لَبِثْتُمْ إِلَّا يَوْمًاWhen the best of them in ṭarīqah says: You remained only a day.
طَرِيقَةً (ṭarīqatan) in this structure is a specification that explains the field in which the person is considered superior. The meaning is someone among them imagined to be better in method, judgment, condition, or assessment. Possible translations include: “the best of them in method,” “the most measured among them,” or “the one better in judgment and way.” Here the meaning “nobles of the people” is not suitable, because طريقة (ṭarīqah) describes the quality of an individual compared with others.
6. Seven ṭarāʾiq above humanity
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَAnd We certainly created above you seven ṭarāʾiq, and We were not heedless of creation.
In this verse, طرائق (ṭarāʾiq) refers to a sevenfold structure above the human being. The word can point to paths, extended lines, or layers, each having its own route and extension. In this context, translating it simply as “seven roads” may evoke earthly roads. Better suggestions include: “seven upper layers,” “seven paths above you,” “seven extended strata,” or retaining “seven ṭarāʾiq” with explanation.
طرائق (ṭarāʾiq) is close to طباق (ṭibāq), but not identical. طباق (ṭibāq) highlights the relation of layers and their placement relative to one another; طرائق (ṭarāʾiq) more strongly evokes extension, path, or distinct forms within that structure. Still, one should not extract from this difference a precise physical model of the heavens.
7. Paths and groups separate from one another
وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَٰلِكَ كُنَّا طَرَائِقَ قِدَدًاAnd among us are the righteous, and among us are others below that; we were separate paths and groups.
طَرَائِقَ قِدَدًا (ṭarāʾiqa qidadan) points to ways, groups, or tendencies separate from one another. قِدَدًا (qidadan) emphasizes division and separation among these paths. The jinn do not present themselves as one uniform entity; among them there is righteousness, other states, and different paths.
طرائق (ṭarāʾiq) may refer to the methods and paths themselves, or to groups each having a separate way. Possible translations include: “we were separate paths,” “we were groups with different ways,” or “we were diverse groups and routes.”
8. Remaining firm upon the ṭarīqah
وَأَنْ لَوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُمْ مَاءً غَدَقًاAnd if they had remained straight upon the ṭarīqah, We would certainly have given them abundant water to drink.
Here الطريقة (al-ṭarīqah) is definite and appears with استقاموا (istaqāmū) and the preposition على (ʿalā). Remaining upright upon the طريقة (ṭarīqah) means remaining stable and straight upon a path and direction. Here طريقة (ṭarīqah) is not a physical road, but a path of life and stable orientation. Possible translations include: “if they had remained firm upon that way,” “if they had stood upright upon that ṭarīqah,” or “if they had remained steady in that path.”
9. The ṭāriq and the piercing star
وَالسَّمَاءِ وَالطَّارِقِBy the heaven and the ṭāriq.
وَمَا أَدْرَاكَ مَا الطَّارِقُAnd what will make you know what the ṭāriq is?
النَّجْمُ الثَّاقِبُThe piercing star.
الطارق (al-ṭāriq) is an active participle from طرق (ṭ r q). In known Arabic usage, طارق (ṭāriq) refers to one who comes by night, someone who arrives at night and whose presence becomes known.
The Qur'an itself explains the referent of this طارق (ṭāriq): النَّجْمُ الثَّاقِبُ (al-najm al-thāqib). Therefore, in this surah, الطارق (al-ṭāriq) is a star that appears at night and is known by its penetrating light.
Both distinction and connection must be preserved between طارق (ṭāriq) and ثاقب (thāqib). طارق (ṭāriq) is the night-appearing or night-arriving one. ثاقب (thāqib) is piercing, penetrating, or shining in a cleaving way. These two words are not identical. طارق (ṭāriq) points to time and mode of appearance; ثاقب (thāqib) describes the quality of the light’s effect.
One may say, imagistically, that the star’s light pierces the darkness and imposes its presence upon the field of sight. This image fits the root-field of effect and impact in ط ر ق (ṭ r q). But it should not be presented as the fixed dictionary meaning of طارق (ṭāriq). The verse does not say that the star literally “knocks” on the darkness; that is a visual association between طارق (ṭāriq) and ثاقب (thāqib).
Likewise, the sudden appearance of light in the night may have, in literary imagination, an effect similar to night-knocking: something in silence and darkness makes its presence known. This too is an imagistic reflection, not a definitive lexical definition.
So the story of the night traveller is useful for explaining the historical use of طارق (ṭāriq), but it should not be the only explanation of the celestial طارق (ṭāriq). In the surah, the meaning of the word is formed through three elements: night-time presence; being a star; and piercing, penetrating light.
Distinguishing Similar Uses
Material طريق (ṭarīq): in Ta-Ha 20:77, طريق (ṭarīq) is a real dry path for crossing in the sea.
Path of destiny: in An-Nisa 4:168–169, طريق (ṭarīq) is a route leading to an outcome.
Path of guidance: in Al-Ahqaf 46:30, the straight path is a conceptual and practical path leading to truth.
طريقة (ṭarīqah) as way and custom or structure: in Ta-Ha 20:63, طريقة (ṭarīqah) can include way and custom, distinguished order, or the chosen structure and its bearers.
طريقة (ṭarīqah) as personal method: in Ta-Ha 20:104, طريقة (ṭarīqah) describes the quality of someone’s method, opinion, or judgment.
Upper طرائق (ṭarāʾiq): in Al-Mu'minun 23:17, طرائق (ṭarāʾiq) refers to a sevenfold structure above humanity.
Social and intellectual طرائق (ṭarāʾiq): in Al-Jinn 72:11, طرائق (ṭarāʾiq) are paths or groups with different directions.
Night-time طارق (ṭāriq): in Surah al-Tariq, الطارق (al-ṭāriq) is a star appearing by night and described as having piercing light.
Syntactic and Structural Notes
وَلَا لِيَهْدِيَهُمْ طَرِيقًا (wa-lā li-yahdiyahum ṭarīqan): طريقًا (ṭarīqan) appears in the accusative after the verb of guidance. The semantic structure is “to guide them to a path.” The next verse specifies the kind of path through إِلَّا طَرِيقَ جَهَنَّمَ (illā ṭarīqa jahannam).
فَاضْرِبْ لَهُمْ طَرِيقًا (fa-iḍrib lahum ṭarīqan): in فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ (fa-iḍrib lahum ṭarīqan fī al-baḥr), طريقًا (ṭarīqan) is the object or result of the commanded act: bring forth a path for them in the sea. لهم (lahum) marks the path as being for their benefit. في البحر (fī al-baḥr) identifies the place where the path appears. يبسًا (yabasan) is the state or description of the path: dry.
The co-occurrence of striking and طريق (ṭarīq) is important as root imagery, but syntactically the analysis remains based on making or opening a path.
بِطَرِيقَتِكُمُ الْمُثْلَىٰ (bi-ṭarīqatikum al-muthlā): the bāʾ connects to يذهبا (yadhhabā). The structure ذهب بـ (dhahaba bi-) means to take away or remove. المثلى (al-muthlā) is an adjective of طريقة (ṭarīqah), meaning superior, chosen, or excellent. The structure itself does not decide whether طريقة (ṭarīqah) is only method or the elites who carry that method; the range must be judged through context and lexical usage.
أَمْثَلُهُمْ طَرِيقَةً (amthaluhum ṭarīqatan): طَرِيقَةً (ṭarīqatan) is a specification explaining the field of superiority: the best among them in method and way.
سَبْعَ طَرَائِقَ (sabʿa ṭarāʾiq): سَبْعَ (sabʿa) is the numeral and طَرَائِقَ (ṭarāʾiq) its counted noun. Since طريقة (ṭarīqah) is feminine, the numbers three through ten take the opposite gender, so سبع (sabʿ) appears without tāʾ.
طَرَائِقَ قِدَدًا (ṭarāʾiqa qidadan): قِدَدًا (qidadan) is a description or state of طرائق (ṭarāʾiq), expressing their division and difference: paths cut apart from one another.
عَلَى الطَّرِيقَةِ (ʿalā al-ṭarīqah): the preposition على (ʿalā) indicates remaining firm upon a path. Uprightness is not merely finding the way, but remaining stable upon it.
وَالطَّارِقِ (wa-l-ṭāriq): the wāw is the wāw of oath, and الطارق (al-ṭāriq) is genitive because of it. The second verse draws attention to the identity of the طارق (ṭāriq), and the third verse explains it: الطارق = النجم الثاقب (al-ṭāriq = al-najm al-thāqib). This explanation does not mean the two expressions are perfectly synonymous; the third verse identifies the intended referent and description of the طارق (ṭāriq).
Difference from Nearby Roots
ط ر ق (ṭ r q) and س ب ل (s b l): سبيل (sabīl) is a way or means of reaching a destination and can point to direction, possibility, and mode of access. طريق (ṭarīq) more strongly presents the travelled route itself, capable of being followed. This difference is not absolute; both are often translated “path.”
ط ر ق (ṭ r q) and ص ر ط (ṣ r ṭ): صراط (ṣirāṭ) is a clear, continuous path that determines the fundamental direction of movement. طريق (ṭarīq) is broader and can refer to the path of Hell, a dry path in the sea, or a straight path. It needs an adjective or context to be positive.
ط ر ق (ṭ r q) and ن ه ج (n h j): نهج (nahj) points to an evident, clear, and open way. طريق (ṭarīq) may simply be a route; clarity is not guaranteed by the word itself.
ط ر ق (ṭ r q) and س ن ن (s n n): سنن (sunan) points to continuing patterns and repeated ways through time. طريقة (ṭarīqah) can be the method of a person, group, or structure in a given period; سنة (sunnah) highlights the historical persistence of that way more strongly.
ط ر ق (ṭ r q) and م ذ ه ب (m dh h b): مذهب (madhhab) arises from going and taking a direction and can be a thought-path or destination toward which one goes. طريقة (ṭarīqah) is broader and can indicate method, condition, way and custom, social order, or a distinguished group.
ط ر ق (ṭ r q) and ض ر ب (ḍ r b): ضرب (ḍarb) is more general in striking and producing an effect. طرق (ṭarq) is a kind of striking that highlights knocking, sound, or repeated effect on a surface. Every طرق (ṭarq) is a kind of ضرب (ḍarb), but not every ضرب (ḍarb) is طرق (ṭarq). In Ta-Ha 20:77 these roots approach each other in one image, but they remain independent in form and meaning.
ط ر ق (ṭ r q) and ق ر ع (q r ʿ): قرع (qarʿ) indicates impact and knocking that produce a clear sound or strong effect. طرق (ṭarq) also indicates knocking, but its field expands to path, method, and night-arrival.
ط ر ق (ṭ r q) and د ق ق (d q q): دق (daqq) focuses on repeated pounding that crushes or softens material. طرق (ṭarq) does not necessarily lead to crushing; it may only create sound, effect, or a route.
ط ر ق (ṭ r q) and ن ق ر (n q r): نقر (naqr) is a pointed, penetrating strike, like pecking or making an indentation. طرق (ṭarq) is broader and includes knocking at a door, striking material, or producing a path.
ط ر ق (ṭ r q) and ث ق ب (th q b): ثقب (thaqb) points to piercing, penetrating, or perforating. In النجم الثاقب (al-najm al-thāqib), ثاقب (thāqib) describes the penetrating quality of the star. طارق (ṭāriq) is its night presence; ثاقب (thāqib) is the piercing effect of its light. These two roots build a shared image in Surah al-Tariq, but they are not synonyms.
ط ر ق (ṭ r q) and ط ب ق (ṭ b q): ط ب ق (ṭ b q) points to layer, covering, and the fitting placement of one thing upon another. In سبع طرائق (sabʿa ṭarāʾiq) there is also a capacity for layer-like meaning, but طرائق (ṭarāʾiq) more strongly highlights lines, paths, or distinct extensions, while طباق (ṭibāq) highlights relation and correspondence between layers.
Translation Suggestions for Forqan
طَرَقَ (ṭaraqa): knocked, struck, knocked at the door, came by night depending on context.
طَرْق (ṭarq): knocking, striking, door-knocking, night-arrival.
طَارِق (ṭāriq): knocker, door-knocker, night-arriver, night-appearing one.
طَرِيق (ṭarīq): road, path, passage, route leading to a destination.
طَرِيقَة (ṭarīqah): way, method, manner, way and custom, condition, collective order and path, or a distinguished group carrying a method in some classical contexts.
طَرَائِق (ṭarāʾiq): ways, methods, paths, lines or extended layers, groups with different ways.
مَطْرُوق (maṭrūq): knocked upon, trodden, affected by repeated passage.
مِطْرَقَة (miṭraqah): hammer, instrument of striking.
For وَلَا لِيَهْدِيَهُمْ طَرِيقًا (wa-lā li-yahdiyahum ṭarīqan): “and not guide them to a path.”
For فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا (fa-iḍrib lahum ṭarīqan fī al-baḥr yabasan): “and open for them a dry path in the sea.”
For وَإِلَىٰ طَرِيقٍ مُسْتَقِيمٍ (wa-ilā ṭarīqin mustaqīm): “and to a straight path.”
For وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَىٰ (wa-yadhhabā bi-ṭarīqatikum al-muthlā): main suggestion: “and take away your superior way and custom.” More explanatory suggestion: “and take away your distinguished order and ṭarīqah.”
For أَمْثَلُهُمْ طَرِيقَةً (amthaluhum ṭarīqatan): close to structure, “the best of them in method”; smoother, “the most measured among them.”
For سَبْعَ طَرَائِقَ (sabʿa ṭarāʾiq): “seven upper layers and paths,” or “seven ṭarāʾiq.”
For كُنَّا طَرَائِقَ قِدَدًا (kunnā ṭarāʾiqa qidadan): “we were separate paths and groups.”
For اسْتَقَامُوا عَلَى الطَّرِيقَةِ (istaqāmū ʿalā al-ṭarīqah): “they remained firm upon that way.”
For وَالسَّمَاءِ وَالطَّارِقِ (wa-l-samāʾi wa-l-ṭāriq): main suggestion: “By the heaven and the ṭāriq.” Explanatory suggestion: “By the heaven and the night-appearing one.” It is better to preserve طارق (ṭāriq) in the main translation, because the following verses themselves explain it as النجم الثاقب (al-najm al-thāqib), and no single English equivalent carries the whole field of knocking, night-arrival, and stellar appearance.
Linguistic Summary
The root ط ر ق (ṭ r q), in its material field, points to knocking and leaving an effect upon a surface. From repeated blows and footsteps, the travelled path or طريق (ṭarīq) forms; and from the physical road, طريقة (ṭarīqah) expands to mean method, way and custom, condition, or collective path.
In the Qur'an, طريق (ṭarīq) appears for a physical road, a path of guidance, and a path of final outcome. طريقة (ṭarīqah) can express personal method, social way and custom, or the distinguished structure of a people. طرائق (ṭarāʾiq), depending on context, points to layers, paths, or groups having different routes.
الطارق (al-ṭāriq) in Surah al-Tariq is a night-appearing one that the Qur'an calls النجم الثاقب (al-najm al-thāqib). طارق (ṭāriq) shows the time and mode of appearance, while ثاقب (thāqib) shows the penetrating quality of the light.
The distinctive feature of this root is the connection between knocking, the leaving of an effect, the treading of a route, and the formation of a path or method.