Themes of Surat Al-Inshiqaq, Al-Burooj and At-Tariq (84-85-86)
Themes of Surat Al-Inshiqaq, Al-Burooj and At-Tariq (84-85-86)
The central theme of Surah Al-Inshiqaq—similar to many other surahs in this Juz’—is the absolute certainty of the Day of Judgement, a time when every human being will stand before Allah and be judged based on their actions in this world.
The Surah opens with vivid descriptions of apocalyptic events that signal the arrival of the Day of Judgement, highlighting the complete submission of the sky and the earth to Allah’s command:
“When the sky is split open, (1) obeying its Lord as it rightly must; (2) And when the earth is levelled out, (3) casts out its contents, and becomes empty, (4) obeying its Lord as it rightly must.” (84:1-5)
All of these events occur because the time has come for every soul to meet its Lord. The long human journey on earth concludes with this ultimate encounter:
O man! Verily, you are laboring toward your Lord with great exertion and will meet Him. (84: 6)
At that moment, each person will receive the record of their deeds, which determines the start of their eternal journey. Just like receiving an exam result, some will feel immense joy while others will wish they had never known the outcome:
“Whoever is given his book in his right hand, (7) will have an easy reckoning, (8) and will return to his people well pleased.” (84:7-9)
Imagine the happiness one feels after passing a major exam—rushing to tell loved ones the good news. The joy on that Day will be far greater. In contrast, those who ignored their meeting with Allah will experience regret and anguish:
“But whoever receives his book from behind his back, (10) will cry out for destruction, (11) and be thrown in the blazing fire (12) Verily, he used to live among his people well pleased. (13) He thought that he would never return (to his Lord)! (14) Indeed, he will! His Lord has been watching him.” (84:10-15)
To reinforce the truth of resurrection and the Qur’an’s message, Allah swears by natural phenomena:
“I swear by the glow of sunset, (16) by the night and what it envelops, (17) by the moon when it becomes full, (18) you will certainly move from stage to stage.” (84:16-19)
Just as the day gives way to night and the moon completes its cycle, human existence is a series of inevitable, divinely ordained transitions from one stage to the next. Despite these clear signs and repeated reminders in the Qur’an, some people continue to deny this truth. (The appendix includes expanded Tafsir of verse 19)
The Surah concludes with a stern warning to disbelievers and a promise of everlasting reward for the believers:
“So why do they not believe? (20) And when the Qur’an is recited to them, why do they not prostrate? (21) Instead, the disbelievers deny the truth. (22) Yet Allah knows best what they conceal. (23) So give them news of a painful punishment. (24) Except for those who believe and do righteous deeds—for them is an endless reward.” (84:20-25)
The disbelievers are criticized for refusing to prostrate when they hear the Qur’an, an act that, in ancient Arab society and many other civilizations such as the Egyptians, symbolized awe and humility. Here, Allah questions their resistance: despite recognizing the power and uniqueness of the Qur’an, they stubbornly refuse to submit, withholding themselves from the very gesture that signifies surrender and reverence.
Surat Al-Burooj (البُرُوج) (Stellar Formations) (85:1-22)
The central theme of Surah Al-Burooj is that life is a test in which the faith and perseverance of believers are challenged by persecution. Believers are called to remain steadfast in their faith, even in the face of cruelty from disbelievers, motivated by their unwavering conviction in Allah’s promise of victory in the Hereafter and the eventual downfall of oppressors, regardless of how powerful they may seem in this world.
The Surah powerfully illustrates this steadfastness through the story of Ashab al-Ukhdood (The People of the Ditch) (أصحاب الأخدود)—tyrants who dug trenches filled with fire and threw believing men and women into them solely because of their faith in Allah. Despite facing horrific torture, these believers did not waver.
Surah Al-Burooj was revealed in Mecca during a period of intense persecution against the early Muslims. The disbelievers of Quraysh used all forms of brutal tactics to force Muslims back into paganism. The Surah serves as divine encouragement, emphasizing that true faith demands sacrifice and patience. Those who remain firm in their belief are honored by Allah, while their persecutors are warned of eternal punishment in the blazing fire of Hell.
Unlike the previous Surah, which opened with a declaration of the sky’s destruction, this Surah begins a series of three oaths that start with affirming the majesty of the sky:
By the sky with its towering constellations. (1) And by the promised Day (the day of Judgement); (2) And by the witness and that which is witnessed. (85:1-3)
The oath “by the witness and what is witnessed (وَشَاهِدٍ۬ وَمَشۡہُودٍ۬)” holds layered meanings that reflect the comprehensive foundations of faith. Among its interpretations are: * Allah witnesses everything, and all our deeds are being witnessed. * The Day of Judgment will be witnessed by all of humanity. * All of creation witnessed the declaration of Allah’s oneness. * Humans witness the ruins of past nations, and they bear witness to Allah’s justice. * Angels record and witness every deed. * The Prophet ﷺ witnessed Jibreel in his true form. * Our limbs will testify against us. * The Prophet ﷺ is a witness over his Ummah. * This Ummah is a witness over all other nations.
Through this oath, the foundations of Islamic belief—testimony, justice, and divine witnessing—are highlighted.
Following these oaths, Allah recounts the fate of a group of faithful believers who were tortured and burned alive for their faith, yet remained firm:
“Doomed were the people of the Ditch. (4) the makers of the fuel-stoked fire! (5) They sat down by it (the fire) (6) to watch what they were doing to the believers.” (7) And their enmity against the believers was for no other reason than that they had believed in that Allah Who is the All-Mighty, Worthy of all Praise! (8) To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything. (85:4-9)
These verses powerfully contrast the apparent strength of the oppressors with the spiritual victory of the believers, reminding us that Allah is ever watchful and that divine justice will prevail.
Allah affirms that He is a witness to everything the disbelievers are doing. They are not acting in secret; rather, their actions are fully seen and known by the One who holds absolute sovereignty over the heavens and the earth. Then comes a stern warning to those who persecute believers:
“Indeed, for those who persecute believing men and women, and do not repent afterwards, there will be the torment of Hell and burning punishment.” (85:10)
The word “فَتَنُواْ” (fatanu) is often translated as “persecuted,” but in Arabic, it carries a deeper meaning. It refers to the process of purifying metal—like gold—by exposing it to intense fire. Thus, “fitnah” symbolizes the major trials that test the sincerity and steadfastness of faith. Those who endure such trials and remain firm in belief are promised the greatest of rewards:
As for those who believed and do righteous deeds, there are gardens graced with flowing rivers beneath them. That is the supreme success. (85:11)
The Surah then reinforces the message with a declaration of Allah’s absolute power and authority. It is meant to reassure the believers and remind the disbelievers of the inevitability of divine justice:
“Indeed, the punishment of your Lord is truly stern. (12) Verily, He it is Who begins and repeats (originates the creation and restores it to life again). (13) And He is Most-Forgiving, the Most-Loving, (14) The Glorious Lord of the Throne. (15) The Doer of whatever He wills. (85:12-16)
These verses balance fear and hope—warning the oppressors of Allah’s might while comforting the believers with His forgiveness and love. The mention of Allah as “Al-Ghafour” (Most Forgiving) and “Al-Wadoud” (Most Loving) amidst stern warnings illustrates His mercy toward those who repent, even after grave sins.
To further warn the disbelievers, Allah brings examples of mighty nations that despite their power and defiance, Pharaoh and the people of Thamud were overwhelmed by Allah’s decree. This reminder serves to show that no force—no matter how mighty—can escape Allah’s reach:
“Have you [not] heard the stories of the forces (17) of Pharaoh and Thamud? (18) Yet still the disbelievers persist in denial. (19) And Allah encompasses them from all sides.” (85:17-20)
Despite their power and defiance, Pharaoh and the people of Thamud were overwhelmed by Allah’s decree. This reminder serves to show that no force—no matter how mighty—can escape Allah’s reach.
This ending emphasizes that the Qur’an is not only majestic in its message but divinely protected from alteration. It is the eternal guide and refuge for those facing oppression, offering divine reassurance that the truth will prevail and the faithful will be victorious.
“Nay! This is indeed a Glorious Qur’an, (21) (Inscribed) in a Preserved Tablet.” (85:21-22)
Surat At-Tariq (الطّارق) (The Knocking Star) (86:1-17)
The central theme of Surat At-Tariq (سورة الطارق) is that every human being is constantly under Allah’s watch and will ultimately be resurrected and judged. No one can evade Allah’s justice. To instill humility, the Surah reminds people of their humble beginnings, emphasizing that their origin is a sign of their dependence on Allah, their Creator.
The Surah begins with an oath by the piercing star (At-Tāriq):
By the sky and the night-comer. (1) And what would make you conceive what the night-comer is? (2) It is the star of piercing brightness. (3) No human soul but has a watcher/protector over it. (86:1-4)
The star, piercing through darkness, symbolizes how nothing remains hidden — just as every soul is being watched, with its inner secrets exposed.
To humble those who deny resurrection and divine oversight, the Surah urges them to reflect on their own creation:
“Man should reflect on what he was created from. (5) He is created from a spurting fluid (6) He comes out from between the backbone and ribs. (7) Surely, He (Allah) is fully capable of bringing him back (to life).” (86:5-8)
No matter how powerful a person becomes, they must not forget their origin, a humble, lowly fluid. Just as Allah created humanity once, He is fully able to recreate them from the dust of the earth.
Regarding verse 7: Classical exegesis interprets ṣulb as the backbone and tarāʾib as the ribs. Some modern interpretations connect these terms to reproductive anatomy or embryonic development (testes and ovaries start near the kidneys—between the vertebral column and lower ribs—before descending to their final positions), highlighting the verse’s profound and potentially scientific implications.
The Surah moves to emphasize the accountability of every individual on the day of Judgement:
On the Day when secrets are laid bare (9) he will have no power and no one to help him. (86:9-10)
Even the most hidden sins will be laid bare. The powerful who once oppressed others will find what they did exposed and themselves helpless and alone.
The Surah reinforces the reality of resurrection by drawing a parallel with natural phenomena:
“By the sky and its recurring rain. (11) And the earth that cracks open (for plants to come out, and humans on the Day of Resurrection). (12) Indeed, this is a decisive word. (13) And it is not a joke. (86:13-14)
Just as rain revives the earth and causes it to split open for new life, so too will the earth give rise to the dead on the Day of Resurrection. These signs from nature demonstrate that resurrection is not only possible but inevitable. Allah affirms that the Qur’an is a decisive truth, not mere rhetoric.
The Surah concludes by addressing the disbelievers:
They plot and scheme. (15) But I (Allah) also plan. (16) So, leave the disbelievers for a while, give them a little respite. (86:15-17)
The schemes of the disbelievers will ultimately fail, as Allah’s plan is supreme. Just as the Prophet’s opponents were ultimately defeated despite their plots, Allah’s victory will manifest in due time. This serves as reassurance to the believers: they should not be troubled by the schemes of the disbelievers, for Allah is fully aware of their actions, and His plan will soon come to pass.
Appendix: Surat Al-Inshiqaq, Verse 10: Receiving the Book on the Day of Judgment
Among the most powerful and vivid scenes described in the Qur’an is the moment when every individual is handed their book of deeds — a comprehensive and unalterable record of everything they ever did, said, or intended.
Today, we reflect on how the Qur’an presents this moment across several Surahs — particularly Surah Al-Isra, Surah Al-Haqqah, and Surah Al-Inshiqaq — and what the manner of receiving the book tells us about our eternal outcome. We will also address a vital question: If everyone is handed their book before judgment, how can some already know whether they have succeeded or failed?
1. The Book Is Inevitable — It Is Already Written Allah says in Surah Al-Isra (17:13–14):
“And every human being, We have fastened his fate to his neck, and on the Day of Judgment We will bring forth for him a book which he will find spread open. (13) [It will be said:] Read your book. You are sufficient as a reckoner against yourself today.” (Al-Isra 17:13-14)
This book is your true self in written form. There will be no additions, no erasing, and no appeal. And most striking of all, you will be told: “Read your book.”
2. How the Book Is Received: A Reflection of the Outcome The way each person receives their book is itself a declaration of their fate:
➤ The Righteous: In Their Right Hand In Surah Al-Haqqah (69:19–24): فَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ بِيَمِينِهِۦ (١٩) “As for he who is given his record in his right hand…” He will be joyful, showing others: “Here! Read my record! I was sure I would meet my reckoning!”
🔹 Receiving the book in the right hand symbolizes: * Allah’s acceptance * Honor * Joy and relief * Confidence and readiness to face the consequences
➤ The Wicked: In the Left or Behind the Back Contrast this with the disbeliever, Al-Haqqah (69:25–32): وَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ بِشِمَالِهِۦ (٢٥) “But as for he who is given his record in his left hand…” He will cry: “I wish I had never been given my record, nor known what my account was!”
And in Surah Al-Inshiqaq (84:10-12): وَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ وَرَآءَ ظَهْرِهِۦ (١٠) “But as for he who is given his record behind his back…”
🔹 The left hand or behind-the-back both symbolize: * Disgrace and humiliation * Being spiritually and physically shackled * Unwillingness to face one’s reality
According to many classical scholars, including Ibn Abbas, this might be the same person, receiving the book in his left hand which is tied behind his back — a double symbol of humiliation.
3. When Is the Book Given — Before or After Judgment? This raises an important theological question: If everyone receives their book before judgment, how can they already be celebrating or lamenting?
The Answer: The Book Is Given After or During Judgment. Many scholars explain: * The book is given after the judgment is complete, as a final sign of outcome. The act of receiving it is the confirmation of the final verdict. That is why the righteous say “Read my book!” with joy — they already passed. * Others say the presentation of the book is the reckoning itself. The opening of the book is part of the judgment process itself. The Qur’an confirms that the moment of opening the book brings immediate clarity:
وَوُضِعَ ٱلْكِتَـٰبُ فَتَرَى ٱلْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ (الكهف ٤٩) “And the Book will be placed, and you will see the criminals fearful of what is in it.” (Al-Kahf 18:49)
This indicates the book is displayed, reviewed, and the reaction follows based on its content.
4. Physical Posture May Reflect Spiritual Reality The Qur’an also describes the disbelievers as being shackled and chained: خُذُوهُ فَغُلُّوهُ (69:30) “Seize him and shackle him” ثُمَّ فِي سِلْسِلَةٍۢ ذَرْعُهَا سَبْعُونَ ذِرَاعًۭا فَٱسْلُكُوهُ (69:32) “Bind him in a chain seventy cubits long.” This may explain why some receive their book behind their backs — because their arms are chained, humiliated, and restrained.
5. The Hadith: “Whoever Is Brought to Account Will Be Punished” This issue becomes even more interesting when we consider the hadith: “من نوقش الحساب عُذِّب.” “Whoever is thoroughly questioned in the reckoning will be punished.” [Bukhari and Muslim]
Aisha (RA) asked the Prophet ﷺ: “But didn’t Allah say: فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ‘Then he will be judged with an easy account.’ (84:8)?”
The Prophet ﷺ responded: “ذلك العرض، ومن نوقش الحساب عُذِّب.” “That [verse] refers to the presentation only (al-‘ard). But whoever is thoroughly questioned in the reckoning will be punished.” [Muslim, Hadith 2876]
Easy Account (الحساب اليسير) is a simple presentation of deeds. No cross-examination. In other words: The righteous will be shown their deeds and then pardoned as Allah says to them: “I covered your sins in dunya, and I forgive them today.”
Thorough Interrogation (مناقشة الحساب) A detailed audit and questioning. The wicked will be interrogated, exposed, and humiliated, and then punished accordingly, meaning that the one whose book is opened and scrutinized is in trouble.
The book we will receive on that Day — whether in the right hand, the left hand, or behind our back — is being written now. Every day, every action, every word, it is being recorded.
Let us strive to be among those who say on that Day: “هَـآؤُمُ ٱقْرَءُوا۟ كِتَـٰبِيَهْ” “Here! Read my book!” (69:19) May Allah make us of those who receive their book in their right hand, and grant us an easy and forgiven reckoning.
رَبَّنَا هَبْ لَنَا مِن لَّدُنكَ رَحْمَةًۭ وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًۭا “Our Lord, grant us mercy from You, and guide us rightly in our affairs.” (18:10)
Appendix : Surat Al-Inshiqaq (Verse 19) (لَتَرۡكَبُنَّ طَبَقًا عَن طَبَقٍ۬)
1. Stages of Human Life: * From infancy to youth to old age * From life to death to resurrection to judgment * Each human moves through ever-changing circumstances and conditions 2. Spiritual and Psychological States: * Faith and doubt, ease and hardship, sin and repentance * A reflection of the human soul going through different spiritual states 3. Afterlife Phases: * Death → Grave → Resurrection → Standing before Allah → Judgment → Destination (Paradise or Hell) 4. Historical or Cosmic Shifts: * Successive stages of nations, trials, and divine plans throughout history * The human journey in the cosmic plan of Allah
1. Scientific or Cosmic Layers: * Moving through layers of the atmosphere or living through epochs of human development. 2. Emotional and Societal Change: * Changes in a person’s life, community, or society—like cycles of stability, crisis, growth, and decay.
Appendix Surat Al-Burooj: The Story of the People of the Trench
Imam Ahmad reported that Suhaib Al-Rumi narrated that the Messenger of Allah ﷺ said:
“Among the people before you, there was a king who had a sorcerer. When the sorcerer grew old, he said to the king: ‘I am aging—send me a young boy so I can teach him magic.’ The king did, and the boy began learning from the sorcerer.
On his daily route, the boy would pass by a monk and listen to his words, which he found admirable. He began sitting with the monk regularly. As a result, he often arrived late to the sorcerer, who would beat him. The monk advised him: ‘If you fear the sorcerer, say: “My family kept me busy.” And if you fear your family, say: “The sorcerer detained me.”’
One day, a wild beast blocked the road. The boy said, ‘Today, I will know who is more truthful—the monk or the sorcerer.’ He took a stone and prayed: ‘O Allah, if the monk’s path is more pleasing to You than the sorcerer’s, then kill this beast so people can pass.’ He threw the stone, killing the beast, and the people passed safely.
He informed the monk, who said, ‘My son, today you have surpassed me. You will face trials. If they try to force you to reveal my identity, do not tell them.’
The boy began healing the blind, the lepers, and others with Allah’s permission. A royal courtier who had gone blind came to him with gifts, asking to be healed. The boy replied, ‘I do not heal anyone; it is Allah who heals. If you believe in Him and pray, He will heal you.’ The man believed, supplicated to Allah, and was cured.
When the courtier returned to his usual place in court, the king asked, ‘Who restored your sight?’ He replied, ‘My Lord.’ The king said, ‘Do you have a lord other than me?’ The courtier answered, ‘Yes—my Lord and your Lord is Allah.’
The king tortured him until he revealed the boy’s identity. The boy was brought and asked, ‘Do you practice magic to heal the blind and the lepers?’ The boy answered, ‘I do not heal anyone; Allah alone heals.’ The king asked, ‘Do you have a Lord besides me?’ He said, ‘My Lord and your Lord is Allah.’ The boy was tortured until he revealed the monk’s identity.
The monk was brought and told to abandon his faith. He refused, so the king had a saw placed on his head and split him in two. The same was done to the healed courtier.
The boy was then taken to a mountaintop and told to abandon his faith or be thrown off. He prayed, ‘O Allah, save me by whatever means You wish,’ and the mountain shook, killing the executioners. The boy walked back to the king.
The king sent him to sea with soldiers, ordering them to drown him if he did not recant. The boy prayed again, and the boat capsized, all drowned except him. He returned once more to the king and said, ‘You will not be able to kill me unless you do what I command.’
The king asked, ‘What is that?’ The boy replied, ‘Gather the people in an open field. Tie me to a tree, take an arrow from my quiver, and say: “In the name of Allah, the Lord of the boy.” Then shoot me. Only then will you succeed in killing me.’
The king followed these instructions. He shot the arrow, saying, ‘In the name of Allah, the Lord of the boy,’ and the arrow struck the boy in his temple. The boy placed his hand over the wound and died.
The people cried out, ‘We believe in the Lord of the boy!’ The king was told, ‘Look what you feared has happened—everyone has believed.’
In a panic, the king ordered ditches dug at city gates, filled them with fire, and commanded: ‘Whoever refuses to abandon their faith, throw them in!’ People were flung into the flames, until a woman with her infant hesitated. Her baby miraculously spoke, saying, ‘Be patient, mother! For you are upon the truth.’”
This mass killing of believers—mostly Christians—provoked outrage across the Christian world, particularly in the Byzantine Empire. The Roman Emperor encouraged the Christian king of Abyssinia (Ethiopia), known as Al-Najashi (النجاشي), to retaliate by attacking Yemen. In 525 A.D., the Abyssinians launched an invasion with a massive fleet and an army of 70,000 warriors led by Eriat (أرياط) and his subordinate, Abraha ibn al-Ṣabbāḥ al-Ashram (أبرهة بن الصباح الأشرم).
After he successful invasion, the Ethiopian emperor appointed Eriat as governor of Yemen. However, tensions soon arose between Eriat and Abraha, leading to a split in the army. To prevent civil war, they agreed to resolve the matter through single combat—whoever won would rule Yemen. Abraha killed Eriat in the duel and seized power.
When Al-Najashi learned of this, he was furious. Abraha wrote to him, explaining that the conflict arose due to Eriat’s poor leadership, which endangered Abyssinian rule. The explanation satisfied Al-Najashi, who confirmed Abraha’s appointment.
Driven by the vision of uniting all of Arabia under Christianity and connecting the Christians of Yemen with those in the north (Greater Syria/Al-Sham), Abraha built a grand cathedral in the Yemeni capital, Ẓafār (ظفار), naming it al-Qulays (القليس). He hoped it would become a new religious center for the Arabs, replacing the Kaʿbah in Makkah.
However, the Arabs continued their devotion to the Kaʿbah and ignored his church. This enraged Abraha, who decided to march on Makkah to destroy the Kaʿbah. He led a massive army—accompanied by a giant elephant—intending to demolish the sacred sanctuary. This force became known as Ashab al-Fil (The People of the Elephant) that was destroyed by Allah as revealed in Surat al-Fil.