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Surah 85 · Makkah · 22 āyāt
Phase 02 · Going public — and the persecution(c. 10–8 BH) — view in timelineAl-BurūjThe Constellations
البروج
A Makkan surah of consolation, revealed while the small community of believers in Makkah was being tortured for its faith. Allah swears by the sky and its constellations, then recounts the ancient story of aṣḥāb al-ukhdūd — the people of the ditch — who burned believers alive rather than let them keep their faith. The surah answers persecution not with an immediate rescue but with a widened horizon: this world is fleeting, the Fire of the Hereafter is greater than any fire lit by tyrants, and the Lord who made the constellations and who began and repeats creation has not lost control of anything that is happening.
Why it was revealed
Quraysh and their allies were torturing the weak and enslaved Muslims of Makkah — Bilāl, ʿAmmār and his parents Yāsir and Sumayyah, and others — to force them from Islam. Some scholars report no single specific occasion of revelation tied to one incident; the link commonly made is thematic, not a documented asbāb al-nuzūl narration.
Drawn fromIbn Hishām, al-Sīrah al-Nabawiyyah (general accounts of the torture of the early Muslims); Ṣaḥīḥ Muslim 3005; Ṣaḥīḥ Muslim 3005 (the story of the boy and the king, on the authority of Ṣuhayb); Ibn Kathīr, Tafsīr on 85:10; no sound asbāb al-nuzūl report ties a specific incident to the revelation of this surah — this must be said plainly rather than assumed.
There is no authentic, specific report naming one event that occasioned this surah. What is transmitted with a sound chain is the separate story of the boy and the king narrated by the Prophet ﷺ, which the mufassirūn — not a hadith of revelation-occasion — connect to the account of aṣḥāb al-ukhdūd: a king, a sorcerer, a monk, and a believing boy whose blood, when the king finally succeeded in killing him, caused the people to declare 'We believe in the Lord of the boy.' The furious king had trenches dug and filled with fire, and threw into them all who would not recant, including a woman who hesitated only when her nursing infant spoke to her, saying, 'O mother, be patient, for you are upon the truth.'
Cited toṢaḥīḥ Muslim 3005 (the story of the boy and the king, on the authority of Ṣuhayb); no sound asbāb al-nuzūl report ties a specific incident to the revelation of this surah — this must be said plainly rather than assumed.
In the Prophet's ﷺ life
Persecution of the weak believers in Makkah
Bilāl, the family of Yāsir, and other believers without tribal protection were beaten, starved, and left in the sun on burning sand to force them to recant. The surah's opening oaths and closing promises speak directly into this reality, even without a single named occasion.
Recalled in āyah 10
إِنَّ ٱلَّذِينَ فَتَنُوا۟ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ ثُمَّ لَمْ يَتُوبُوا۟ فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ ٱلْحَرِيقِ
Indeed, those who have tortured the believing men and believing women and then have not repented will have the punishment of Hell, and they will have the punishment of the Burning Fire.
- Madd — 2 vowels
- Madd — 2, 4 or 6 vowels
- Madd — 6 vowels (lāzim)
- Madd — 4 or 5 vowels (wājib)
- Ghunnah — 2 vowels
- Qalqalah
- Ikhfāʾ
- Ikhfāʾ shafawī
- Idghām shafawī
- Idghām with ghunnah
- Idghām without ghunnah
- Idghām mutajānisayn
- Idghām mutaqāribayn
- Iqlāb
- Hamzat al-waṣl
- Lām shamsiyyah
- Silent letter
Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).
The oaths: a sky of constellations, a day appointed, a witness and a witnessed
Allah opens by swearing by the sky and its great constellations, by the Promised Day, and by a witness and what is witnessed. The oaths gather scale (the heavens), certainty (a day that will come), and testimony (someone who sees, and something seen) before the story of the ditch is even told.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
وَٱلسَّمَآءِ ذَاتِ ٱلْبُرُوجِ
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By the sky containing great stars
وَٱلْيَوْمِ ٱلْمَوْعُودِ
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And [by] the promised Day
وَشَاهِدٍ وَمَشْهُودٍ
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And [by] the witness and what is witnessed,
From the tafsīr
Al-burūj are the great stars and constellations set in the sky; al-yawm al-mawʿūd is the Day of Judgement; al-shāhid and al-mashhūd have been explained in various ways, most commonly as every witness and everything witnessed, so that no scene of injustice is ever truly unseen.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Scholars differed over the precise referents of 'witness' and 'witnessed', but the weightiest opinions keep the meaning general — a Day on which testimonies are gathered against every wrongdoer.
Cited toAl-Ṭabarī, Jāmiʿ al-Bayān
Key takeaways
- The surah begins with the vastness of the sky before it narrates the smallness of a tyrant's fire.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- A promised Day is sworn upon before the crime is even named — the response to injustice is given before the injustice is.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- That there is a witness and a witnessed means no persecution, however hidden, escapes record.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
What would change in your patience if you were certain every wrong done to you was already witnessed and recorded?
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Question 1 of 2
What are al-burūj, sworn by in āyah 1?
Question 2 of 2
What does 'the Promised Day' in āyah 2 refer to?
The people of the ditch: fire lit against faith
A curse is pronounced upon the people of the ukhdūd — the trench — who lit a fire fed with fuel and sat by it watching what they did to the believers, resenting them for nothing but their faith in Allah, the Almighty, the Praiseworthy, to whom belongs the dominion of the heavens and the earth, and who is witness over everything.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
قُتِلَ أَصْحَـٰبُ ٱلْأُخْدُودِ
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Destroyed [i.e., cursed] were the companions of the trench
ٱلنَّارِ ذَاتِ ٱلْوَقُودِ
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[Containing] the fire full of fuel,
إِذْ هُمْ عَلَيْهَا قُعُودٌ
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When they were sitting near it.
وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِٱلْمُؤْمِنِينَ شُهُودٌ
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And they, to what they were doing against the believers, were witnesses.
وَمَا نَقَمُوا۟ مِنْهُمْ إِلَّآ أَن يُؤْمِنُوا۟ بِٱللَّهِ ٱلْعَزِيزِ ٱلْحَمِيدِ
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And they resented them not except because they believed in Allāh, the Exalted in Might, the Praiseworthy,
ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
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To whom belongs the dominion of the heavens and the earth. And Allāh, over all things, is Witness.
From the tafsīr
Qutila (cursed/destroyed) is a strong condemnation of those who dug the ditch, lit it with fuel, and sat watching believers being thrown in — the phrase 'they sat by it' (idh hum ʿalayhā quʿūd) shows the deliberate cruelty of watching, not merely ordering.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reports mentioning who exactly the people of the ditch were vary — some name a Jewish king of Najrān, others tie it to the story narrated in Ṣaḥīḥ Muslim; al-Qurṭubī notes the disagreement rather than settling on one identification with certainty.
Cited toAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
'They resented them for nothing but that they believed in Allah, the Almighty, the Praiseworthy' — the crime named in the Qurʾān is not treason, theft, or rebellion, but simply belief.
Cited toAl-Ṭabarī, Jāmiʿ al-Bayān
Key takeaways
- Persecution for faith alone is named across history — this is not a uniquely modern grievance.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- The Qurʾān does not sensationalise the cruelty; it states it plainly, then moves straight to who Allah is.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Every name of Allah placed after the account — al-ʿAzīz, al-Ḥamīd — answers the apparent triumph of the tyrant with the true balance of power.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Exact historical identification of the people of the ditch is not settled among the early exegetes, and this should be stated honestly rather than invented.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
The believers here were killed for belief alone, with no rescue in this life — what does that tell you about how 'success' should be measured?
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Question 1 of 2
What does āyah 6 reveal about the manner of the persecution?
Question 2 of 2
According to āyah 8, why did the tormentors resent the believers?
Recompense: gardens for the patient, a greater fire for the unjust
Those who persecuted the believing men and women and did not repent will have the punishment of Hell and the punishment of burning; those who believed and did righteous deeds will have gardens beneath which rivers flow — that is the great attainment.
Drawn fromAl-Qurṭubī; Ibn Kathīr
إِنَّ ٱلَّذِينَ فَتَنُوا۟ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ ثُمَّ لَمْ يَتُوبُوا۟ فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ ٱلْحَرِيقِ
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Indeed, those who have tortured the believing men and believing women and then have not repented will have the punishment of Hell, and they will have the punishment of the Burning Fire.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُمْ جَنَّـٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْكَبِيرُ
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Indeed, those who have believed and done righteous deeds will have gardens beneath which rivers flow. That is the great attainment.
From the tafsīr
'Then did not repent' shows the door of repentance remained open even for the perpetrators of this crime — the threat is for persistence in wrongdoing, not merely for the past act.
Cited toIbn Kathīr
'ʿAdhāb al-ḥarīq' (the punishment of burning) mirrors their own crime — they burned believers with fire, so their recompense, if unrepentant, is fire, showing that the punishment corresponds to the deed.
Cited toAl-Qurṭubī
Key takeaways
- The fire lit by a tyrant in this world is answered by a far greater fire in the next, for the unrepentant.
Drawn fromAl-Qurṭubī; Ibn Kathīr
- Even after the crime of burning believers alive, the Qurʾān still opens a door to repentance.
Drawn fromAl-Qurṭubī; Ibn Kathīr
- The reward described for the believers is deliberately the opposite of their trial: gardens and rivers instead of a trench and flames.
Drawn fromAl-Qurṭubī; Ibn Kathīr
Reflect
What does it mean that repentance remained possible even for so grave a crime — and what does that say about your own path back?
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Question 1 of 2
What condition in āyah 10 keeps the door of repentance visibly open?
Question 2 of 2
How does 'ʿadhāb al-ḥarīq' relate to the crime described earlier?
The Lord's grip and grace: seizing, beginning, forgiving, loving
Your Lord's seizure is severe; He is the One who begins creation and repeats it; He is the Forgiving, the Loving, Owner of the Throne, Glorious, the Doer of whatever He wills — a cluster of names that hold together fearsome power and tender mercy.
Drawn fromAl-Saʿdī, Taysīr al-Karīm al-Raḥmān; Ibn Kathīr
إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ
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Indeed, the assault [i.e., vengeance] of your Lord is severe.
إِنَّهُۥ هُوَ يُبْدِئُ وَيُعِيدُ
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Indeed, it is He who originates [creation] and repeats.
وَهُوَ ٱلْغَفُورُ ٱلْوَدُودُ
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And He is the Forgiving, the Affectionate,
ذُو ٱلْعَرْشِ ٱلْمَجِيدُ
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Honorable Owner of the Throne,
فَعَّالٌ لِّمَا يُرِيدُ
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Effecter of what He intends.
From the tafsīr
'Inna baṭsha rabbika la-shadīd' warns tyrants like the people of the ditch that Allah's seizure, though delayed, is severe when it comes; 'yubdiʾu wa yuʿīd' affirms His power over creation from nothing and His power to resurrect.
Cited toIbn Kathīr
Al-Ghafūr al-Wadūd placed right after the warning of seizure shows that Allah's severity toward the persistent oppressor sits beside real love and forgiveness for whoever turns back to Him — the two are not in tension.
Cited toAl-Saʿdī, Taysīr al-Karīm al-Raḥmān
Key takeaways
- Delay in punishment is not the absence of power — 'His seizure is severe' answers apparent impunity.
Drawn fromAl-Saʿdī, Taysīr al-Karīm al-Raḥmān; Ibn Kathīr
- The same surah that describes a burning ditch also calls Allah al-Wadūd, the Loving — severity toward oppressors and love for the believers are two sides of the same justice.
Drawn fromAl-Saʿdī, Taysīr al-Karīm al-Raḥmān; Ibn Kathīr
- 'He begins and repeats' creation ties directly to resurrection: the One who made you the first time can remake you after death.
Drawn fromAl-Saʿdī, Taysīr al-Karīm al-Raḥmān; Ibn Kathīr
Reflect
Where in your life have you mistaken Allah's patience with a wrongdoer for His approval of them?
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Question 1 of 2
How do āyāt 12 and 14 fit together?
Question 2 of 2
Why is Allah's baṭsh described as shadīd in āyah 12?
Pharaoh and Thamūd, and a Qurʾān preserved
Has the story reached you of the soldiers — Firʿawn and Thamūd? Yet the disbelievers persist in denial, while Allah encompasses them from all sides. It is a Glorious Qurʾān, in a Preserved Tablet.
Drawn fromAl-Qurṭubī; Ibn Kathīr
هَلْ أَتَىٰكَ حَدِيثُ ٱلْجُنُودِ
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Has there reached you the story of the soldiers -
فِرْعَوْنَ وَثَمُودَ
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[Those of] Pharaoh and Thamūd?
بَلِ ٱلَّذِينَ كَفَرُوا۟ فِى تَكْذِيبٍ
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But they who disbelieve are in [persistent] denial,
وَٱللَّهُ مِن وَرَآئِهِم مُّحِيطٌۢ
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While Allāh encompasses them from behind.
بَلْ هُوَ قُرْءَانٌ مَّجِيدٌ
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But this is an honored Qur’ān
فِى لَوْحٍ مَّحْفُوظٍۭ
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[Inscribed] in a Preserved Slate.
From the tafsīr
Firʿawn and Thamūd are cited as two nations who were given power and still met destruction — a reminder that the tyrants of the ditch, and every tyrant since, are not the first to imagine themselves untouchable.
Cited toIbn Kathīr
'Bal alladhīna kafarū fī takdhīb' shows that disbelief is not merely ignorance of the evidence, but active persistence in denying it despite it; 'wallāhu min warāʾihim muḥīṭ' — Allah encompasses them, so their power to harm is itself contained within His.
Cited toAl-Qurṭubī
'Fī lawḥin maḥfūẓ' — the Qurʾān is preserved in al-Lawḥ al-Maḥfūẓ, safeguarded from any alteration, closing the surah with the assurance that the very account just given, and the whole revelation, is protected from corruption.
Cited toIbn Kathīr
Key takeaways
- Firʿawn and Thamūd both had real power in this world, and both were still destroyed — worldly strength never overrides Allah's decree.
Drawn fromAl-Qurṭubī; Ibn Kathīr
- 'Allah encompasses them from behind' means no oppressor's reach ever exceeds Allah's.
Drawn fromAl-Qurṭubī; Ibn Kathīr
- The surah's closing move is to guarantee its own preservation — the account of the ditch, and everything else revealed, cannot be erased or altered.
Drawn fromAl-Qurṭubī; Ibn Kathīr
Reflect
The surah ends not with the fate of the tyrants but with the permanence of the Qurʾān itself — why might that be the most fitting final word for a story of persecution?
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Question 1 of 2
Why does the surah end by mentioning al-Lawḥ al-Maḥfūẓ?
Question 2 of 2
Why does the surah bring up Firʿawn and Thamūd here?
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Roots from this surah
Learn the three-letter root and you unlock every word built from it — across the whole Qur'an, not just this surah.
ب ر ج
āyāt 1to be elevated, conspicuous — hence a tower or constellation
- بُرْجconstellation, tower
- بُرُوجconstellations (pl.)
- تَبَرَّجَshe displayed herself conspicuously
ش ه د
āyāt 3, 7, 9to witness, to be present and testify
- شَاهِدwitness
- مَشْهُودthat which is witnessed
- شَهِيدa witness; a martyr
- شَهَادَةtestimony
خ د د
āyāt 4to cut a groove or trench in the ground
- أُخْدُودditch, trench
- خَدّcheek (a furrow of the face)
ن ق م
āyāt 8to resent, to take vengeance for something disliked
- نَقَمَhe resented, took revenge
- ٱنتِقَامvengeance, retribution
- مُنتَقِمthe Avenger
ف ت ن
āyāt 10to test by fire, to try or persecute severely
- فَتَنَhe tried, persecuted
- فِتْنَةtrial, persecution, temptation
- مَفْتُونone who is tried/afflicted
ب ط ش
āyāt 12to seize forcefully, to strike with power
- بَطْشforceful seizure
- بَطَشَhe seized violently
- بَاطِشone who seizes with force
و د د
āyāt 14to love, to show affection and warmth
- وَدُودthe Loving
- وُدّlove, affection
- مَوَدَّةmutual love
ح ف ظ
āyāt 22to guard, preserve, protect from loss or change
- حَفِظَhe preserved, guarded
- مَحْفُوظpreserved, guarded
- حَافِظguardian, preserver
Carry this with you
- Faith alone has, throughout history, been treated by tyrants as a crime worthy of death — this surah names that pattern rather than hiding it.
- A witnessed universe means no persecution is ever truly hidden or forgotten, even when no earthly court records it.
- Delay in Allah's response to injustice is not weakness; 'His seizure is severe' when it comes.
- Severity toward the unrepentant oppressor and love and forgiveness for the one who turns back are both true of Allah at once.
- The door of repentance remains open even to those who have committed the gravest crimes, so long as they turn back before death.
- This world's fire, however cruel, is answered by a greater and final justice — the martyrs of the ditch were not abandoned by being unrescued.
- The exact identity of the people of the ditch and the precise link between this surah and any single event of persecution are not settled with certainty in the sound sources, and honesty about that is part of sound tafsir.
- The Qurʾān's own preservation in the Lawḥ al-Maḥfūẓ is offered as the final reassurance: what has been revealed, including this very account, cannot be erased or changed.
Where this surah connects
Cross-surah threads
Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.
Sources behind Sūrah Al-Burūj
Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.
Ḥadīth3
Tafsīr17
- Al-Qurṭubī
- Al-Qurṭubī on 85:10
- Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
- Al-Saʿdī, Taysīr al-Karīm al-Raḥmān
- Al-Saʿdī, Taysīr al-Karīm al-Raḥmān on 85:14
- Al-Ṭabarī on 85:8
- Al-Ṭabarī, Jāmiʿ al-Bayān
- Ibn Kathīr
- Ibn Kathīr on 85:1
- Ibn Kathīr on 85:10
- Ibn Kathīr on 85:12
- Ibn Kathīr on 85:17–18
- Ibn Kathīr on 85:2
- Ibn Kathīr on 85:22
- Ibn Kathīr on 85:6
- Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Ibn Kathīr, Tafsīr on 85:10
Other references1
- no sound asbāb al-nuzūl report ties a specific incident to the revelation of this surah — this must be said plainly rather than assumed.
Full exam — the whole surah, from memory
Every question from every theme, interleaved and reworded. Interleaving is what turns recognition into recall. Each answer updates your review schedule, your mistakes list and your mastery score for that theme.
Al-Burūj — full exam
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10 questions across 5 themes.
Al-Burūj · The people of the ditch: fire lit against faith
What does 'idh hum ʿalayhā quʿūd' (āyah 6) indicate about the tormentors?
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