Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Buruj

Delve into the profound meanings of Surah Al-Buruj, “The Great Constellations,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words that form the surah’s powerful message about faith, persecution, and divine justice. By exploring the majestic oaths, the poignant story of the People of the Ditch, and the divine attributes mentioned, readers can gain a richer understanding of the surah’s core themes. Discover the meanings of terms like Burūj (Constellations), Ukhdūd (Ditch), and Al-Wadūd (The Loving) to unlock the full depth of Surah Al-Buruj’s teachings on steadfastness, the certainty of accountability, and the ultimate triumph of the believers.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Buruj and the Qur’an – showing where and how frequently the term appears in Surah Al-Buruj and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Buruj.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ʿAdhāb al-ḥarīq (عَذَابُ الْحَرِيقِ) – The punishment of the Burning Fire

Linguistic Root & Etymology

ʿAdhāb is punishment. Al-Ḥarīq (root: Ḥ-R-Q (ح-ر-ق)) is an intensive form for a burning or a conflagration. The phrase refers to the punishment of a powerful and all-consuming fire.

The root for `al-ḥarīq` is ح-ر-ق.

• Morphology: `Al-Ḥarīq` (الْحَرِيق) is a verbal noun that denotes a great burning or a fire.
• Extended Semantic Range: The root `ḥaraqa` means to burn. `Al-Ḥarīq` specifically implies a destructive fire or conflagration.
• Occurrences in Surah Al-Buruj and the Qur’an: The phrase appears once in this surah. The root appears 9 times, always in the context of fire and punishment.

This phrase describes the specific punishment for those who persecute believers. The punishment is not just the general torment of Hell (`ʿadhāb jahannam`), but also a specific `ʿadhāb al-ḥarīq` (“punishment of the Burning”). This is a form of divine poetic justice: because the oppressors used fire (`an-nār`) to torture the believers in the ditch, their own punishment will be characterized by a terrible burning (`al-ḥarīq`).

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:10), this is the promise to those who persecute the believers. “Indeed, those who persecute the believing men and believing women and then do not repent – for them is the punishment of Hell, and for them is the punishment of the Burning Fire.” The commentators explain that they will have a double punishment: the general punishment of Hell (jahannam) and the specific, additional “punishment of the Burning Fire.” This is seen as a just and fitting recompense. Because they used fire to punish the believers in this world, their own punishment in the next will be a fire of an infinitely greater and more terrible intensity.

Thematic Context

This connects to the central theme of the surah: the perfect and often ironic nature of divine justice. The surah has told the story of the “People of the Ditch,” who were punished with fire. This verse is the universal application of that lesson. The theme is one of a perfect and a terrifying correspondence. The tool of one’s own tyranny in this world will become the instrument of one’s own torment in the next. The surah is a powerful warning to all oppressors.

Modern & Comparative Lens

The concept of a “fitting punishment” or a “poetic justice” is a central element in many ethical and legal systems. This verse is a powerful and a direct theological statement of this. It is a profound warning that our actions have consequences that are not just just, but are often a direct and a terrible reflection of the very nature of our own crimes.

Practical Reflection & Application

This verse is a profound and a sobering warning against all forms of persecution and injustice. The practical application is to be extremely careful to never be among those who harm or who oppress the believers. We should be protectors of the faithful, not persecutors. It is a call to a life of compassion and justice, so that we may be saved from the terrible and fitting “punishment of the Burning Fire.”

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2. Al-ʿArsh (الْعَرْش) – The Throne

Linguistic Root & Etymology

The root is ʿ-R-SH (ع-ر-ش). Al-ʿArsh is the Throne, the ultimate symbol of God’s majesty and sovereignty.

The Arabic root is ع-ر-ش.

• Morphology: `Al-ʿArsh` (الْعَرْش) is a noun.
• Extended Semantic Range: The root can mean a throne, a ceiling, or a trellis for vines. In all cases, it refers to an elevated and constructed structure. As `Al-ʿArsh`, it refers to the magnificent Divine Throne, the greatest of all created things, which symbolizes God’s absolute authority over the entire cosmos.
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once in this surah. The root appears 33 times, with `Al-ʿArsh` being a major theological concept.

God is described as `Dhū al-ʿArsh` (“Possessor of the Throne”). This title is used to establish His supreme and unrivaled sovereignty. In a surah that deals with the injustice of earthly tyrants, this attribute serves as a powerful reminder that all human kingship is temporary and illusory. The only true and eternal authority belongs to the Lord of the `ʿArsh`.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:15), God is described as “the Possessor of the Throne (dhū al-ʿarsh), the Glorious.” The commentators explain that the “Throne” is the ultimate symbol of His majesty and His absolute authority over all of creation. It is the greatest of all created things. The one who is the “Possessor” of this Throne is, by definition, the one and only true King, the ultimate and the absolute sovereign of the entire universe. This attribute is mentioned to create a sense of the immense and the unrivaled power of God.

Thematic Context

This connects to the surah’s theme of God’s absolute power and His ability to enact His will. The surah has described the terrible power of the human tyrant (the master of the ditch) and the seemingly unstoppable might of Pharaoh and Thamud. This verse is a powerful reminder that all of this human power is utterly insignificant before the power of the “Possessor of the Throne.” The theme is one of profound reassurance for the believers. Their ultimate protector is the King of all kings.

Modern & Comparative Lens

The imagery of a divine “throne” is a powerful archetype of sovereignty and ultimate authority, found in many religious and cultural traditions. The Qur’anic concept is a particularly majestic one. The “Throne” is not just a seat, but is a symbol of the divine command center from which all of the affairs of the cosmos are governed. It is the ultimate symbol of a purposeful and a divinely-ordered universe.

Practical Reflection & Application

Reflecting on this verse is a powerful way to cultivate a sense of awe (khashyah) and reverence (taʿẓīm) for God. The practical application is to remember the magnificent and the unrivaled sovereignty of our Lord. When we are faced with the apparent power of the tyrants of this world, we should remember that they are nothing before the “Possessor of the Throne.” This should give us the courage to stand for the truth and the confidence to place our ultimate trust in the one true King.

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3. Al-ʿAzīz al-Ḥamīd (الْعَزِيزِ الْحَمِيدِ) – The Almighty, the Praiseworthy

Linguistic Root & Etymology

Al-ʿAzīz is The Almighty, The Invincible. Al-Ḥamīd is The Praiseworthy.

The root for `Al-ʿAzīz` is ʿ-Z-Z (ع-ز-ز) and for `Al-Ḥamīd` is Ḥ-M-D (ح-م-د).

• Morphology: Both are divine names on the intensive `faʿīl` pattern, signifying a constant and deep-seated quality.
• Extended Semantic Range: `Al-ʿAzīz` signifies might, honor, and invincibility. `Al-Ḥamīd` signifies one who is inherently worthy of all praise (`ḥamd`), whether He is praised or not.
• Occurrences in Surah Al-Buruj and the Qur’an: The pairing appears once here and multiple times elsewhere in the Qur’an. Both roots are extremely common.

These two names are mentioned as the object of the believers’ faith. Their only “crime” was believing in Allah, `Al-ʿAzīz al-Ḥamīd`. The pairing is significant: His might (`ʿizzah`) is not a brute force, but a praiseworthy (`ḥamīd`) might that is rooted in perfect justice and wisdom. Believing in such a God is presented as the most rational and noble of all possible convictions.

Classical Exegesis (Tafsir)

In the story of the People of the Ditch in Surah Al-Buruj (85:8), the surah states that the only “crime” of the believers was that “they believed in Allah, the Almighty, the Praiseworthy.” The commentators explain that these two attributes are mentioned here to highlight the sheer irrationality of the oppressors. The believers were being punished for believing in a God whose very nature is one of perfect “might” (which makes Him deserving of awe) and perfect “praiseworthiness” (which makes Him deserving of gratitude and love). Their only “fault” was their adherence to the ultimate and most perfect of all possible truths.

Thematic Context

This connects to the central theme of the surah: the irrational and unjust nature of persecution. The theme is a powerful one. The surah is showing that the conflict between the believers and the tyrants is not a conflict between two valid worldviews. It is a conflict between a pure, a rational, and a beautiful belief in the “Almighty, the Praiseworthy,” and a dark, an irrational, and an ugly tyranny that seeks to extinguish it. The mention of these names is a testament to the absolute righteousness of the believers’ cause.

Modern & Comparative Lens

The pairing of divine Power (ʿAzīz) and Praiseworthiness (Ḥamīd) is a beautiful one. It is a rejection of a God who is a “brute force.” His might is a praiseworthy might, a might that is used for just and good purposes. This provides a powerful and an appealing vision of the Divine. The verse is a timeless and a universal statement on the nature of martyrdom: the martyr is the one who is killed for their adherence to a truth that is, in its very essence, perfect and praiseworthy.

Practical Reflection & Application

This verse should fill our hearts with a deep and a confident pride in our faith. We are the worshippers of the “Almighty, the Praiseworthy.” The practical application is to live our lives in a way that reflects these beautiful attributes. We should be “mighty” in our stand for the truth, and we should be “praiseworthy” in our character. It is a call to a life of dignified and beautiful faith, a faith that is worthy of its magnificent object.

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4. Aṣḥāb al-ukhdūd (أَصْحَابُ الْأُخْدُودِ) – The People of the Ditch

Linguistic Root & Etymology

Aṣḥāb means companions or people. Al-Ukhdūd (root: KH-D-D (خ-د-د)) is a ditch, a trench, or a furrow.

The root for `aṣḥāb` is Ṣ-Ḥ-B (ص-ح-ب) and for `ukhdūd` is خ-د-د.

• Morphology: `Aṣḥāb` (أَصْحَاب) is the plural of `ṣāḥib` (companion). `Al-Ukhdūd` (الْأُخْدُود) is a noun for a long trench dug in the ground.
• Occurrences in Surah Al-Buruj and the Qur’an: The phrase appears once in this surah.

This title refers to the persecutors, the ones who dug the fiery ditch. They are defined by their heinous crime. The phrase `qutila aṣḥāb al-ukhdūd` (“Cursed were the People of the Ditch”) is a divine condemnation that forever associates them with the instrument of their tyranny.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:4), a powerful curse is pronounced: “Cursed were the People of the Ditch.” The commentators explain that this refers to a historical event, most famously identified with the story of a tyrannical Himyarite king in Yemen named Dhu Nuwas, a convert to Judaism, who persecuted the Christians of Najran. When they refused to renounce their faith in Jesus as the Messiah, he ordered a great “ditch” or “trench” to be dug, filled it with fire, and cast the believers into it, men, women, and children. The surah recounts their story as the ultimate example of tyrannical persecution and faithful martyrdom.

Thematic Context

The story of the “People of the Ditch” is the central narrative and the heart of the entire surah. It connects to the surah’s theme of divine justice and the ultimate triumph of the believers. The theme is a powerful and a profound one: the apparent worldly “victory” of the tyrants was, in reality, their ultimate defeat and the cause of their eternal curse. And the apparent worldly “defeat” of the believers was, in reality, their ultimate victory and their entry into the “great triumph” of Paradise. The surah is a radical redefinition of victory and defeat.

Modern & Comparative Lens

The story of the “People of the Ditch” is the ultimate archetype of religious persecution and martyrdom. It is a timeless and a universal story of the courage of a community of faith in the face of an oppressive and a totalitarian power. The story has served as a profound source of inspiration and patience for persecuted communities throughout history. It is a powerful testament to the resilience of the human spirit when it is illuminated by the light of a sincere faith.

Practical Reflection & Application

This verse is a profound and a sobering reminder of the immense sacrifices that have been made for the sake of the truth throughout history. The practical application is to honor the memory of these martyrs by being steadfast in our own faith. It is a call to a courageous and an uncompromising commitment to our principles, with the full and certain knowledge that true victory is not in the saving of our bodies, but in the salvation of our souls.

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5. Baṭsha Rabbika (بَطْشَةَ رَبِّكَ) – The seizure of your Lord

Linguistic Root & Etymology

The root is B-Ṭ-SH (ب-ط-ش). A baṭshah is a seizure that is powerful, firm, and severe. Rabbika is “your Lord.”

The roots are ب-ط-ش and R-B-B (ر-ب-ب).

• Morphology: `Baṭshah` (بَطْشَة) is a verbal noun of instance, denoting a single, powerful act of seizing.
• Extended Semantic Range: The verb `baṭasha` means to seize something with great force and power. It is used to describe the act of a tyrant or a mighty power.
• Occurrences in Surah Al-Buruj and the Qur’an: The word `baṭsh` appears once in this surah. The root appears 9 times, always denoting a powerful and often violent seizure.

The surah warns, `inna baṭsha Rabbika la-shadīd` (“Indeed, the seizure of your Lord is severe”). The `baṭshah` of God refers to His act of seizing the tyrants for punishment. By using a word often associated with the power of oppressors, the surah reclaims it for God, showing that His seizure is the only one that is truly powerful, severe, and inescapable.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:12), a definitive and a powerful statement is made. “Indeed, the seizure of your Lord is severe.” The commentators explain that this is a solemn warning that follows the story of the oppressors. It is a divine declaration that while God may give the tyrants a respite in this world, His “seizure,” when it comes, is “severe” and inescapable. The might and the power of the “seizure” of God is of a completely different order of magnitude than the fleeting and the limited power of the human oppressor. It is a statement of the absolute and the final power of divine justice.

Thematic Context

This connects to the surah’s central theme of divine justice and the ultimate accountability for all actions. The surah has described the terrible crime of the People of the Ditch. This verse is the promise of their final and “severe” punishment. The theme is one of a profound and an unshakable confidence in the ultimate triumph of justice. The oppressors may seem to have won in this world, but the “seizure of the Lord” is coming, and it will be absolute.

Modern & Comparative Lens

The concept of a final, divine “seizure” of the wicked is a central part of the theology of justice in the Abrahamic traditions. It is a powerful and a terrifying image of the moment when the divine power directly intervenes to enact its judgment. It is a rejection of a deistic God who is indifferent to injustice, and an affirmation of a theistic God who is a powerful and an active agent of justice.

Practical Reflection & Application

This verse is a source of immense hope for the oppressed and a dire warning for the oppressor. For the oppressed, the practical application is to be patient and to trust in the ultimate justice of God, knowing that the “seizure of the Lord is severe.” For the potential oppressor, it is a powerful deterrent. It is a call to fear the “seizure” of the one who is the ultimate defender of the innocent, and to abandon the path of tyranny before it is too late.

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6. Al-Burūj (الْبُرُوج) – The Great Constellations

Linguistic Root & Etymology

Al-Burūj is the plural of burj (root: B-R-J (ب-ر-ج)), which means a tower, a fortress, or a prominent structure. In a celestial context, it refers to the great constellations or the zodiacal signs, which appear like fortified mansions in the sky.

The Arabic root is ب-ر-ج.

• Morphology: `Al-Burūj` (الْبُرُوج) is the plural of `burj` (بُرْج).
• Extended Semantic Range: The root signifies something that is prominent, fortified, and visible from afar. This is applied to defensive towers on a city wall and to the major constellations that form “mansions” in the celestial sphere.
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once in this surah and gives it its name. The root appears 5 times in the Qur’an.

The surah opens with an oath by “the sky, possessor of `al-burūj`.” These celestial “fortresses” are a symbol of the immense, orderly, and majestic power of God. By swearing by this grand and unchangeable cosmic order, the surah establishes a backdrop of divine power and stability against which the transient injustice of earthly tyrants will be judged.

Classical Exegesis (Tafsir)

This is the first word of the surah after the basmalah and it gives the surah its name. “By the heaven, possessor of the great constellations.” The commentators explain that this is a magnificent oath by the grand and orderly architecture of the cosmos. The “great constellations” are a sign of the perfect power, the beautiful artistry, and the precise order of the Creator. The surah swears by this magnificent and stable celestial reality to affirm the certainty of the “Promised Day” and the ultimate triumph of justice.

Thematic Context

The oath by the “burūj” is the foundational theme of the surah. It connects to the theme of the perfection and the order of the creation as a proof of the Creator. The theme is a powerful one of contrast. The surah is about to describe the chaotic and the unjust actions of the human tyrants on earth. It begins by grounding the listener in the reality of the perfect and the unchangeable order of the heavens. The justice of God is as certain and as orderly as the paths of the stars.

Modern & Comparative Lens

The concept of the zodiacal “mansions” or constellations has been a central part of human astronomy and astrology for millennia. The Qur’an takes this familiar concept and re-frames it within a purely monotheistic context. They are not objects to be worshipped or sources of divination, but are magnificent “signs” (āyāt) of the one Creator’s power and wisdom. Modern astronomy, which has revealed the true nature of these “towers” as vast galaxies and star systems, has only amplified the sense of awe that the verse seeks to inspire.

Practical Reflection & Application

This verse encourages us to engage in the practice of reflecting on the night sky. The practical application is to look at the constellations not with a superstitious eye, but with a contemplative one. We should see in their order and beauty a sign of the masterful hand of our Creator. This simple act of stargazing can be a profound act of worship that strengthens our faith and fills our hearts with a sense of the magnificent and orderly plan of our Lord.

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7. Faʿʿālun li-mā yurīd (فَعَّالٌ لِّمَا يُرِيدُ) – The Doer of what He wills

Linguistic Root & Etymology

Faʿʿāl is an intensive form, meaning one who does something with perfect power and frequency. Li-mā yurīd means “for what He wills.” The phrase describes a being whose will is perfectly and continuously effective.

The roots are F-ʿ-L (ف-ع-ل) for `faʿʿāl` and R-W-D (ر-و-د) for `yurīd`.

• Morphology: `Faʿʿāl` (فَعَّال) is an intensive noun on the `faʿʿāl` pattern, meaning “one who does repeatedly or effectively.” `Yurīd` (يُرِيدُ) is an imperfect verb, “He wills/intends.”

This is a statement of God’s absolute omnipotence and unconstrained will. He is not just a `fāʿil` (a doer), but a `faʿʿāl` (a super-doer). Whatever He wills (`yurīd`), He does, perfectly and without hindrance. This attribute is mentioned to reassure the believers that God’s will to enact justice and reward the faithful is absolute and will certainly come to pass.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:16), after listing some of God’s most beautiful names, the surah concludes with this magnificent description of His power. The commentators explain that this is a statement of God’s absolute and unconstrained will and His perfect ability to bring that will into being. Whatever He “wills” to do, He does it, without any obstacle, any assistant, or any hesitation. It is a statement of the absolute and the effortless omnipotence of God.

Thematic Context

This connects to the surah’s central theme of God’s absolute power and sovereignty. The surah is a promise of the ultimate triumph of the believers and the ultimate punishment of the tyrants. This attribute is the ultimate guarantee of that promise. The theme is one of profound reassurance for the believers. The one on whom they rely is the “Doer of what He wills,” so His promise of victory and His threat of punishment are both absolutely certain to come to pass.

Modern & Comparative Lens

The concept of the “divine will” is a central and a profound one in theology. This Qur’anic phrase is a particularly powerful and a dynamic expression of it. It is not just that God *has* a will; He is a “faʿʿāl,” a continuous and an active “doer” of that will. This is a rejection of a deistic God who creates and then leaves, and an affirmation of a theistic God who is continuously, actively, and powerfully engaged with His creation.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of awe and a deep sense of trust. We are the servants of a Lord whose will is always done. The practical application is to align our own small wills with His magnificent will. We should strive to “will” what He “wills” and to love what He loves. By submitting our will to the “Doer of what He wills,” we are placing ourselves in a state of perfect and beautiful harmony with the ultimate power in the universe.

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8. Fatanū (فَتَنُوا) – They have persecuted

Linguistic Root & Etymology

The root is F-T-N (ف-ت-ن), which means to test or to purify, like gold in a fire. The verb fatanū in this context means to persecute or to subject someone to a trial with the intention of making them renounce their faith.

The Arabic root is ف-ت-ن.

• Morphology: `Fatanū` (فَتَنُوا) is a third-person plural perfect tense verb.
• Extended Semantic Range: The root signifies `fitnah`—a trial, tribulation, or temptation that tests one’s faith and reveals its true nature. `Fatanū` is the act of inflicting this trial upon others, i.e., persecution.
• Occurrences in Surah Al-Buruj and the Qur’an: The verb appears once in this surah. The root is common, appearing about 60 times.

This verb describes the crime of the oppressors with precision. They `fatanū` the believers—they put their faith to a severe trial by fire. Their goal was not just to kill, but to force them to renounce their faith. This makes their crime an attack on `īmān` itself, a `fitnah` in its gravest form.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:10), this is the description of the crime of the oppressors. “Indeed, those who have persecuted the believing men and believing women and then do not repent…” The commentators explain that this is a precise and a powerful description of their sin. They did not just kill the believers; they subjected them to a “fitnah,” a terrible trial by fire, with the specific goal of making them abandon their monotheistic faith. Their crime was not just murder; it was a crime of religious persecution.

Thematic Context

This connects to the central theme of the surah: the story of the People of the Ditch. The surah has described their terrible persecution. This verse universalizes that crime. The theme is a powerful and a timeless one. The surah is a divine condemnation of all who engage in the act of “persecuting” people for their faith. The verse then immediately opens the door of mercy (“and then do not repent”), showing that even for this most terrible of all crimes, the path of repentance is still open, a testament to the immense mercy of God.

Modern & Comparative Lens

The concept of “religious persecution” is a central issue in human rights. This verse is a powerful and an ancient Qur’anic condemnation of this. It is a foundational text for the freedom of conscience in Islam. The verse is a powerful statement that to “test” a person’s faith through coercion and violence is a grave and a terrible sin in the sight of God.

Practical Reflection & Application

This verse is a profound warning against all forms of persecution and a call to repentance. The practical application is to be a person who stands for religious freedom and who defends the rights of all people to believe according to their conscience. It is also a source of hope. It teaches us that no matter how great our sins may be, the door to repentance is always open, and we should be quick to turn back to our Lord before it is too late.

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9. Al-Fawz al-kabīr (الْفَوْزُ الْكَبِيرُ) – The great triumph

Linguistic Root & Etymology

Al-Fawz is the triumph or the success. Al-Kabīr is the great.

The root for `al-fawz` is F-W-Z (ف-و-ز) and for `al-kabīr` is K-B-R (ك-ب-ر).

• Morphology: This is an adjectival phrase. `Al-Fawz` (الْفَوْز) is a verbal noun for success or victory. `Al-Kabīr` (الْكَبِير) is an adjective for “great.”

This phrase provides the divine verdict on the fate of the martyrs of the ditch. Their worldly end—being burned alive—appeared to be a defeat. But God declares that their reward in Paradise is `al-fawz al-kabīr`—”the great triumph.” This radically redefines success, shifting it from worldly survival to eternal salvation.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:11), this is the description of the reward for the believers. “Indeed, those who have believed and done righteous deeds will have gardens beneath which rivers flow. That is the great triumph.” The commentators explain that this is the divine verdict on the story of the People of the Ditch. While they were burned to death in this world and seemed to be the losers, this verse declares that their end was, in fact, the “great triumph.” True success is not the preservation of the body, but the salvation of the soul and the attainment of the eternal bliss of Paradise. Their martyrdom was their ultimate victory.

Thematic Context

This is the central, counter-intuitive, and revolutionary theme of the surah. The surah is a radical redefinition of the meaning of “victory” and “defeat.” The theme is that the worldly outcome is not the true measure of success. The “great triumph” is an otherworldly and an eternal one. This is a profound and a powerful source of consolation and strength for all believers who are facing persecution. Their patient endurance is their path to the “great triumph.”

Modern & Comparative Lens

The concept of “martyrdom as victory” is a central and a powerful one in the Abrahamic traditions. This verse is a beautiful and a concise Qur’anic expression of this. It is a timeless and a universal statement on the power of faith to transcend the categories of worldly success and failure. It is a profound critique of a purely materialistic worldview that would see the death of the martyrs as nothing but a tragic loss.

Practical Reflection & Application

This verse should fundamentally re-shape our own definition of success. The practical application is to orient our lives towards achieving this “great triumph.” We should not be overly concerned with the temporary victories and the defeats of this worldly life. We should focus on living a life of sincere faith and righteous deeds, with the full and certain confidence that this is the only path to the true, the lasting, and the “great triumph.”

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10. Al-Ghafūr al-Wadūd (الْغَفُورُ الْوَدُودُ) – The Forgiving, the Loving

Linguistic Root & Etymology

Al-Ghafūr is The Forgiving. Al-Wadūd (root: W-D-D (و-د-د)) is The Loving-Kind, the one who possesses a deep and an affectionate love.

The root for `al-ghafūr` is GH-F-R (غ-ف-ر) and for `al-wadūd` is و-د-د.

• Morphology: Both are divine names on intensive adjectival patterns (`faʿūl`), signifying one who possesses the quality to the utmost degree.
• Extended Semantic Range: `Al-Ghafūr` is The Ever-Forgiving of many sins. `Al-Wadūd` comes from `wudd` (love), signifying an affectionate, active love.
• Occurrences in Surah Al-Buruj and the Qur’an: The pairing appears once here. Both names appear individually elsewhere; `Al-Ghafūr` is very common (91 times), while `Al-Wadūd` is rare (twice).

This beautiful pairing of divine names appears immediately after the warning of God’s severe seizure. It balances the attribute of justice with the attributes of mercy. God is just and His punishment is severe, but He is also `Al-Ghafūr` (The All-Forgiving) for those who repent, and `Al-Wadūd` (The Loving) towards His righteous servants. It is an invitation to turn to Him in hope rather than despair.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:14), after the solemn declaration of the severity of God’s seizure, these two beautiful names are mentioned. “And He is the Forgiving, the Loving.” The commentators explain that this is a magnificent and a beautiful balancing of the divine attributes. The surah has just described God’s terrible and just punishment for the tyrants. It now immediately reminds the listener of His other, equally real attributes of forgiveness and love. It is a call to a balanced and a complete understanding of God. He is a God of justice, but He is also a God of infinite forgiveness and profound love for His righteous servants.

Thematic Context

This connects to the theme of the surah as a source of hope and consolation for the believers. The surah is a warning to the oppressors, but it is a comfort for the oppressed. These names are at the heart of that comfort. The theme is that the believers are the beloved servants of a God who is both “Forgiving” of their shortcomings and “Loving” in His care for them. This is a powerful and a beautiful statement of the personal and the intimate nature of the relationship between God and His allies.

Modern & Comparative Lens

The pairing of divine Forgiveness and Love is a central element in the theology of all the Abrahamic faiths. The Qur’anic name “al-Wadūd” is a particularly beautiful and an intimate one. It does not just mean “love” in a general sense; it means an affectionate and a demonstrative love. It is a powerful rejection of a deistic God who is distant and impersonal. The God of the Qur’an is a God who “loves.”

Practical Reflection & Application

This verse is a source of immense hope and a profound call to a loving relationship with God. The practical application is to be in a constant state of seeking His “forgiveness” and of striving to be among those who are the recipients of His “love.” We should call upon Him with these beautiful names in our prayers, and we should strive to be a reflection of these qualities in our own lives, by being forgiving and loving to His creation.

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11. Ḥadīthu al-junūd (حَدِيثُ الْجُنُودِ) – The story of the soldiers

Linguistic Root & Etymology

Ḥadīth is a story or a narration. Al-Junūd is the plural of soldiers or armies.

The root for `ḥadīth` is Ḥ-D-TH (ح-د-ث) and for `al-junūd` is J-N-D (ج-ن-د).

• Morphology: This is a genitive construct. `Ḥadīth` is a narration. `Al-Junūd` is the plural of `jund` (army/soldiers).

The surah asks the Prophet ﷺ, “Has the `ḥadīth al-junūd` (story of the armies) reached you?” This rhetorical question introduces further historical evidence for God’s justice, citing the examples of the powerful armies (`junūd`) of Pharaoh and Thamud.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:17), after the powerful theological discourse, the surah turns to historical proofs. “Has there reached you the story of the soldiers?” The commentators explain that this is a rhetorical question that is designed to capture the listener’s attention. The “soldiers” or the “armies” refer to the mighty and seemingly invincible forces of the two great tyrants who are mentioned in the next verse: “Pharaoh and Thamud.” The surah is about to remind the arrogant leaders of Mecca of the fate of these great and powerful “armies” of the past.

Thematic Context

This connects to the theme of the surah as a warning based on historical precedent. The surah has already presented the story of the People of the Ditch. It now presents these two other, well-known examples of tyrannical power. The theme is a powerful and a consistent one: no matter how mighty the “armies” of a tyrant may seem, they are utterly powerless against the decree of God. The story of their destruction is the ultimate proof of this.

Modern & Comparative Lens

The use of historical “stories” as a primary tool for moral and spiritual teaching is a central feature of the Qur’anic methodology. This verse is a classic example of this. The surah is not just making abstract theological claims; it is grounding those claims in the concrete and the verifiable “stories” of the past. It is a call to an evidence-based faith, where the evidence is drawn from the great laboratory of human history.

Practical Reflection & Application

This verse encourages us to be diligent students of history, both as it is narrated in the Qur’an and as we see it in the world. The practical application is to look at the stories of the powerful “armies” of the past and to take a profound lesson from their fates. We should see in their downfall a constant and a powerful reminder of the transient nature of all worldly power and the ultimate and enduring sovereignty of God.

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12. Ḥarīq (الْحَرِيق) – The Burning Fire

Linguistic Root & Etymology

The root is Ḥ-R-Q (ح-ر-ق). Al-Ḥarīq is an intensive form for a burning or a conflagration.

The Arabic root is ح-ر-ق.

• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root appears 9 times.

This noun specifies the nature of the punishment. It is `ʿadhāb al-ḥarīq`, the torment of “The Burning.” This is a direct, ironic recompense for those who used fire (`an-nār`) as their instrument of persecution.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:10), this is the promise to those who persecute the believers. “Indeed, those who persecute the believing men and believing women and then do not repent – for them is the punishment of Hell, and for them is the punishment of the Burning Fire.” The commentators explain that they will have a double punishment: the general punishment of Hell (jahannam) and the specific, additional “punishment of the Burning Fire.” This is seen as a just and fitting recompense. Because they used fire to punish the believers in this world, their own punishment in the next will be a fire of an infinitely greater and more terrible intensity.

Thematic Context

This connects to the central theme of the surah: the perfect and often ironic nature of divine justice. The surah has told the story of the “People of the Ditch,” who were punished with fire. This verse is the universal application of that lesson. The theme is one of a perfect and a terrifying correspondence. The tool of one’s own tyranny in this world will become the instrument of one’s own torment in the next. The surah is a powerful warning to all oppressors.

Modern & Comparative Lens

The concept of a “fitting punishment” or a “poetic justice” is a central element in many ethical and legal systems. This verse is a powerful and a direct theological statement of this. It is a profound warning that our actions have consequences that are not just just, but are often a direct and a terrible reflection of the very nature of our own crimes.

Practical Reflection & Application

This verse is a profound and a sobering warning against all forms of persecution and injustice. The practical application is to be extremely careful to never be among those who harm or who oppress the believers. We should be protectors of the faithful, not persecutors. It is a call to a life of compassion and justice, so that we may be saved from the terrible and fitting “punishment of the Burning Fire.”

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13. Hum ʿalayhā quʿūd (هُمْ عَلَيْهَا قُعُودٌ) – They were sitting over it

Linguistic Root & Etymology

Hum is “they.” ʿAlayhā is “over it.” Quʿūd is the plural of one who is sitting.

The root for `quʿūd` is Q-ʿ-D (ق-ع-د).

• Morphology: This is a nominal sentence. `Quʿūd` (قُعُود) is the plural of `qāʿid`, one who sits.
• Occurrences in Surah Al-Buruj and the Qur’an: The phrase appears once here. The root `Q-ʿ-D` is common (over 50 times).

This phrase captures the cold-hearted cruelty of the persecutors. They were not distant from their crime; they were `ʿalayhā quʿūd`—sitting right there, over the ditch, watching the believers burn. This detail highlights their sadism and full culpability.

Classical Exegesis (Tafsir)

In the story of the People of the Ditch in Surah Al-Buruj (85:6), this is the description of the state of the oppressors as they were burning the believers. “When they were over it, sitting.” The commentators explain that this is a depiction of their profound and sadistic cruelty. They did not just light the fire and walk away. They sat down and they watched the believers burn. Their “sitting” is a sign of their complete and utter lack of compassion and their enjoyment of the suffering of their victims. The next verse adds that they were “witnesses” to what they were doing, a statement of their full and conscious culpability.

Thematic Context

This connects to the surah’s central theme of exposing the utter depravity of the persecutors. The surah is a powerful condemnation of their actions. This detail of them “sitting” by the fire is a key part of that condemnation. The theme is one of a profound and a chilling contrast. While the believers were in the agony of the fire, their persecutors were in a state of relaxed and observant “sitting.” It is a timeless image of the cruelty of the tyrant.

Modern & Comparative Lens

The image of the “passive bystander” or, even worse, the “enjoying observer” of a great injustice is a powerful and a terrifying one. This verse is a profound and an ancient diagnosis of this state. It is a timeless and a universal portrait of the banality of evil. The act of “sitting” and watching is a sign of a heart that has become completely desensitized to human suffering.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be vigilant against the hardening of our own hearts. We must never become people who can “sit” and passively or, even worse, enjoyably watch the suffering of others. It is a call to a life of active and engaged compassion. We should be among those who rush to extinguish the fires of injustice, not among those who “sit” and watch them burn.

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14. Jahannam (جَهَنَّم) – Hell

Linguistic Root & Etymology

Jahannam is the most common proper name for Hell in the Qur’an. Its etymological origin is debated, possibly from the Hebrew “Gehenna.” It is not derived from a standard Arabic root.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:10), this is the first of the two punishments promised to the persecutors. “Indeed, those who persecute the believing men and believing women and then do not repent – for them is the punishment of Hell…” The commentators explain that “jahannam” is the general name for the abode of eternal punishment. It is a place of immense and multi-faceted torment, of which the “Burning Fire” is a specific aspect. It is the final and the certain destination for those who die in a state of unrepented disbelief and tyranny.

Thematic Context

This connects to the surah’s central theme of the certainty of a final and a just recompense. The surah is a powerful and a solemn warning. The reality of “jahannam” is the ultimate content of that warning. The theme is one of a clear and an unavoidable choice with two final and eternal destinations. The surah is a merciful call to follow the path that leads to the Gardens, not the path that leads to “jahannam.”

Modern & Comparative Lens

The concept of “Hell” is a central, though often a difficult, element of the Abrahamic eschatologies. The Qur’an’s portrayal of it is a powerful and a consistent one. It is not just a place of punishment, but is the ultimate and the logical consequence of a life lived in opposition to the ultimate reality of God. It is a state of eternal separation from the source of all goodness and all mercy.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives with a healthy and a motivating fear of “jahannam.” This fear should not be a source of despair, but a source of vigilance. It should motivate us to be diligent in our good deeds and to be quick to repent from our sins. We should constantly seek refuge in God’s mercy from the punishment of Hell. This is the essence of taqwā.

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15. Jannātun tajrī (جَنَّاتٌ تَجْرِي) – Gardens, flowing

Linguistic Root & Etymology

Jannāt are gardens. Tajrī means “they flow.”

The root for `jannāt` is J-N-N (ج-ن-ن) and for `tajrī` is J-R-Y (ج-ر-ي).

• Morphology: `Jannāt` (جَنَّات) is the plural of `jannah`. `Tajrī` (تَجْرِي) is an imperfect verb.

This is the classic Qur’anic description of Paradise: `jannātun tajrī min taḥtihā al-anhār` (“Gardens underneath which rivers flow”). It is an image of perfect, life-giving, and perpetual bliss.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:11), this is the description of the eternal home of the believers. “Indeed, those who have believed and done righteous deeds will have gardens beneath which rivers flow.” The commentators explain that this is the quintessential Qur’anic image of Paradise. It is not a desert, but a lush, verdant, and well-watered “garden.” The image of rivers flowing “underneath” the gardens and their palaces is a symbol of life, purity, and effortless, continuous refreshment.

Thematic Context

This is the ultimate reward that is the theme of the surah’s promise. It is the direct and the beautiful counterpart to the “Burning Fire” that awaits the persecutors. The theme is that the sacrifices and the patient suffering of the believers are an investment in this eternal abode of peace and beauty. It is the “great triumph” that belongs to the party of faith.

Modern & Comparative Lens

The image of Paradise as a beautiful, river-filled garden is a powerful and a universal archetype of an idyllic existence. It speaks to a deep human longing for a return to a primordial state of harmony with nature. The Qur’an uses this familiar and deeply appealing image to make the abstract concept of the Hereafter tangible and desirable.

Practical Reflection & Application

This verse should be a source of immense hope and motivation for us. This beautiful garden is the home that we are striving for. The practical application is to live a life that makes us worthy of being an inhabitant of these gardens. We should strive to be people of sincere faith and righteous action, with the joyful hope that our final destination will be these “gardens underneath which rivers flow.”

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16. Al-Junūd (الْجُنُود) – The soldiers / The armies

Linguistic Root & Etymology

Al-Junūd is the plural of jund, an army or soldiers.

The root is J-N-D (ج-ن-د).

• Morphology: `Al-Junūd` (الْجُنُود) is the plural of `jund` (جُنْد).
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root appears 17 times.

The surah uses `al-junūd` to refer to the mighty armies of Pharaoh and Thamud. The word emphasizes their military power and worldly strength, which makes their ultimate destruction at the hands of God a more potent lesson.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:17), the surah asks, “Has there reached you the story of the soldiers?” The commentators explain that this is a rhetorical question that is designed to capture the listener’s attention. The “soldiers” or the “armies” refer to the mighty and seemingly invincible forces of the two great tyrants who are mentioned in the next verse: “Pharaoh and Thamud.” The surah is about to remind the arrogant leaders of Mecca of the fate of these great and powerful “armies” of the past.

Thematic Context

This connects to the theme of the surah as a warning based on historical precedent. The surah has already presented the story of the People of the Ditch. It now presents these two other, well-known examples of tyrannical power. The theme is a powerful and a consistent one: no matter how mighty the “armies” of a tyrant may seem, they are utterly powerless against the decree of God. The story of their destruction is the ultimate proof of this.

Modern & Comparative Lens

The use of historical “stories” as a primary tool for moral and spiritual teaching is a central feature of the Qur’anic methodology. This verse is a classic example of this. The surah is not just making abstract theological claims; it is grounding those claims in the concrete and the verifiable “stories” of the past. It is a call to an evidence-based faith, where the evidence is drawn from the great laboratory of human history.

Practical Reflection & Application

This verse encourages us to be diligent students of history, both as it is narrated in the Qur’an and as we see it in the world. The practical application is to look at the stories of the powerful “armies” of the past and to take a profound lesson from their fates. We should see in their downfall a constant and a powerful reminder of the transient nature of all worldly power and the ultimate and enduring sovereignty of God.

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17. Lam yatūbū (لَّمْ يَتُوبُوا) – They did not repent

Linguistic Root & Etymology

Lam yatūbū means “they did not repent.”

The root is T-W-B (ت-و-ب).

• Morphology: `Lam yatūbū` (لَمْ يَتُوبُوا) is a negated jussive verb phrase.
• Extended Semantic Range: The root `tāba` means to turn back. `Tawbah` is the act of the servant “turning back” to God in repentance. One of God’s names, `At-Tawwāb`, means The Oft-Returning (to the servant with mercy).
• Occurrences in Surah Al-Buruj and the Qur’an: The phrase appears once here. The root is very common (about 87 times).

This phrase is a crucial qualifier for the punishment. God condemns those who persecute believers *and then do not repent*. This highlights the vastness of divine mercy; even for a crime as heinous as burning believers alive, the door of `tawbah` (repentance) remains open until death. Their damnation is sealed not by the crime itself, but by their arrogant refusal to repent from it.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:10), this is the crucial condition that seals the fate of the persecutors. “Indeed, those who persecute the believing men and believing women and then do not repent…” The commentators highlight the profound mercy in this phrase. Even after committing the most heinous of all possible crimes—the burning of the believers—the verse still makes their punishment conditional upon their failure to “repent.” This shows that even for the greatest of all sinners, the door of repentance is open as long as they are alive. Their final damnation is a result of their own choice to not walk through that door.

Thematic Context

This connects to the central theme of the surah as a message of both justice and mercy. The surah is a powerful and an unsparing condemnation of the persecutors, but it is not a message of despair. The theme is a profound and a hopeful one: the mercy of God is so vast that it is open even to the worst of all criminals, if only they will turn back to Him in sincere repentance. Their punishment is a result of their own persistence in their sin, not a lack of divine mercy.

Modern & Comparative Lens

The concept of a “repentance that is always available” is a cornerstone of the Islamic theology of grace. It is a radical statement of hope. It stands in contrast to the idea of an “unforgivable sin” (in the sense of an act that is beyond the scope of divine mercy). The Qur’anic view is that the only truly unforgivable sin is the sin of dying in a state of unrepented disbelief.

Practical Reflection & Application

This verse is a profound source of hope for every sinner. No matter how great our own sins may be, they are not greater than the sin of the persecutors of the People of the Ditch. And if the door of repentance was open for them, then it is surely open for us. The practical application is to never despair of the mercy of God. We should be quick to “repent” from our own sins, with the full and certain confidence that our Lord is a God who loves to forgive.

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18. Lawḥin maḥfūẓ (لَوْحٍ مَّحْفُوظٍ) – A Preserved Tablet

Linguistic Root & Etymology

Lawḥ is a tablet or a slate. Maḥfūẓ (root: Ḥ-F-Ẓ (ح-ف-ظ)) is a passive participle meaning that which is preserved or guarded.

The root for `lawḥ` is L-W-Ḥ (ل-و-ح) and for `maḥfūẓ` is ح-ف-ظ.

• Morphology: `Lawḥ` (لَوْح) is a noun. `Maḥfūẓ` (مَحْفُوظ) is a passive participle.
• Extended Semantic Range: `Lawḥ` is a plank or tablet for writing. `Ḥafiẓa` means to guard or preserve. `Al-Lawḥ al-Maḥfūẓ` is thus “The Guarded Tablet.”
• Occurrences in Surah Al-Buruj and the Qur’an: The phrase appears once here.

This is the final statement about the Qur’an. It is a Glorious Qur’an that exists `fī Lawḥin Maḥfūẓ`. This refers to the celestial archetype, the heavenly original from which all scripture is revealed. Its existence in a “Guarded Tablet” is the ultimate guarantee of its authenticity, authority, and perfect preservation from any corruption.

Classical Exegesis (Tafsir)

This is the final verse of Surah Al-Buruj (85:22), and it is a definitive statement about the nature of the Qur’an. “Nay, it is a glorious Qur’an, in a Preserved Tablet.” The commentators explain that this is the celestial archetype of the Qur’an. Before it was sent down to the Prophet, the Qur’an existed in its complete and perfect form in this “Preserved Tablet,” which is a heavenly reality that is perfectly “guarded” from any change, any corruption, and any interference by the devils. This is the ultimate guarantee of the Qur’an’s authenticity and its textual integrity.

Thematic Context

This is the culminating statement of the surah’s theme of the divine origin and the glorious nature of the Qur’an. The surah has presented the Qur’an as a message that is worthy of the ultimate sacrifice. This final verse provides the ultimate reason why. The theme is one of absolute and unshakeable certainty. The book that the believers are holding in their hands is a direct and an uncorrupted transcription of a text that exists in a “Preserved Tablet” in the very presence of God.

Modern & Comparative Lens

The concept of a “heavenly book” or a divine, pre-existent scripture is a powerful theological idea. The Qur’an’s description of this as a “Preserved Tablet” is a central tenet of Islamic belief. It is the basis for the Muslim conviction in the perfect and the literal preservation of the Qur’anic text. It is a powerful statement on the unchanging and the eternal nature of the divine word.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of reverence and an unshakeable confidence in the Qur’an. We have been blessed with a book that has been perfectly “preserved” by God Himself. The practical application is to approach the Qur’an with the full and the certain confidence that we are engaging with the pure and the unadulterated word of God. This should motivate us to study it with the utmost seriousness and to adhere to its guidance with the utmost sincerity.

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19. Majīd (مَجِيد) – Glorious

Linguistic Root & Etymology

The root is M-J-D (م-ج-د), which means to be glorious, noble, and majestic. An attribute of God is al-Majīd.

The Arabic root is م-ج-د.

• Morphology: `Majīd` (مَجِيد) is an adjective on the `faʿīl` pattern, indicating an established quality.
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears twice in this surah. The root appears 6 times.

The word is used twice to create a powerful connection. God is `Dhū al-ʿArsh al-Majīd` (“Possessor of the Glorious Throne”) and the Qur’an is a `Qur’ānun Majīd` (“a Glorious Qur’an”). The glory of the word reflects the glory of its source.

Classical Exegesis (Tafsir)

This word is used twice in Surah Al-Buruj in a magnificent way. God is described as the “Possessor of the Throne, the Glorious (al-majīd)” (85:15). Then, the Qur’an is described as a “Glorious Qur’an (qurʾānun majīd)” (85:21). The commentators explain the beautiful parallel. The Qur’an is “glorious” because it is the speech of the Lord who is Himself “Glorious.” The glory of the word is a direct reflection of the glory of its speaker. The Qur’an is majestic, noble, and of the highest honor because its source is the Lord of all majesty, nobility, and honor.

Thematic Context

This connects to the surah’s central theme of the divine origin and the high status of the Qur’an. The surah is a powerful defense of the revelation. The description of the Qur’an as “glorious” is the ultimate testament to its nature. The theme is one of a perfect correspondence. The qualities of God are reflected in the qualities of His speech. This is a powerful and a profound argument for the divine source of the book.

Modern & Comparative Lens

The concept of a “glorious” scripture is a claim to its supreme aesthetic and spiritual value. The attribute of Majīd points to the Qur’an’s effect on the heart and mind; it is meant to inspire awe and a sense of majesty. This has been the lived experience of believers for centuries, who find in the Qur’an’s recitation a profound and moving encounter with the sacred.

Practical Reflection & Application

This verse should shape our attitude towards the Qur’an. We should approach it with the recognition that it is a “Glorious” book. The practical application is to treat the Qur’an with the utmost reverence, to read it with an appreciative heart, and to allow its “glory” to fill our souls. We should see our connection to this book not as a duty, but as an immense honor and a source of our own glory.

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20. Mashhūd (مَشْهُود) – A witnessed [day]

Linguistic Root & Etymology

The root is SH-H-D (ش-ه-د), which means to witness. Mashhūd is the passive participle, that which is witnessed.

The Arabic root is ش-ه-د.

• Morphology: `Mashhūd` (مَشْهُود) is a passive participle (ism mafʿūl).
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root is very common (over 160 times).

The oath “By a witness (`shāhid`) and a witnessed (`mashhūd`)” is often interpreted with `al-yawm al-mashhūd` (“the witnessed day”) referring to the Day of Judgment, which will be witnessed by all of creation.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Buruj (85:3), the surah swears, “And by a witness and that which is witnessed.” The commentators have offered several profound interpretations for this. The “witnessed” day is most commonly understood to be the Day of Judgment itself, which will be “witnessed” by all of creation. It can also refer to the day of Friday, which is “witnessed” by the angels, or the day of ‘Arafah. The “witness” is then understood to be the one who is present on that day—the angels, the prophets, and all of humanity. The oath is by the profound reality of the final act of witnessing in the divine court.

Thematic Context

This connects to the surah’s central theme of the certainty and the public nature of the Day of Judgment. The surah has already sworn by the “Promised Day.” This oath adds another layer. The theme is that the Final Day will not be a secret or a private affair. It will be a “witnessed” event on a cosmic scale, where all truths will be made manifest and all deeds will be witnessed. This is a powerful statement of the ultimate and final transparency of the divine justice.

Modern & Comparative Lens

The concept of a “witness” is the cornerstone of any legal system. The Qur’an uses this powerful legal metaphor to describe the nature of the Day of Judgment. The entire cosmos will be the courtroom, and all of creation will be either a “witness” or “that which is witnessed.” It is a profound and a majestic vision of the final, universal assize.

Practical Reflection & Application

This verse is a powerful reminder that our lives are being “witnessed” and that a day is coming when all will be revealed. The practical application is to live a life of integrity, as if we are always in the presence of a “witness.” We should strive to be people whose deeds are a “witness” for them, not against them, on the day when all of creation will be gathered to “witness” the final judgment.

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21. Mawʿūd (الْمَوْعُود) – The Promised

Linguistic Root & Etymology

The root is W-ʿ-D (و-ع-د), which means to promise. Mawʿūd is the passive participle, that which has been promised.

The Arabic root is و-ع-د.

• Morphology: `Al-Mawʿūd` (الْمَوْعُود) is a passive participle (ism mafʿūl).
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root is very common (over 140 times).

The second oath of the surah is by `al-yawm al-mawʿūd` (“The Promised Day”). This names the Day of Judgment by its defining quality: it is a divine `waʿd` (promise) that will absolutely be fulfilled.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Buruj (85:2), the surah swears, “And by the Promised Day.” The commentators are in unanimous agreement that this is a name for the Day of Judgment. It is so named because its coming is a divine “promise” that has been made in all of the scriptures and by all of the messengers. The oath is by the absolute certainty and the truthfulness of this divine promise. It is a promise that will not be broken.

Thematic Context

This connects to the surah’s central theme of the absolute certainty of the Hereafter. The surah is a sustained and a powerful argument against those who deny it. The surah opens by swearing an oath by the “Promised Day” to immediately establish its absolute and undeniable reality. The theme is that the Final Day is not a matter of speculation; it is the fulfillment of a solemn and an unchangeable divine promise.

Modern & Comparative Lens

The concept of a “divine promise” is a central element of the covenantal theology of the Abrahamic faiths. The naming of the Final Day as the “Promised Day” is a powerful and a hopeful one for the believers. It is a reminder that the final judgment is not just a threat, but is the fulfillment of a “promise” of ultimate justice and of the ultimate triumph of the good.

Practical Reflection & Application

This verse is a call to a life that is based on a firm and an unshakeable belief in the “promises” of God. The practical application is to live our lives with the full and certain confidence that the “Promised Day” is coming. This conviction should be the primary motivator for our good deeds and our avoidance of sin, as we prepare for the fulfillment of this most momentous of all divine promises.

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22. Muḥīṭ (مُحِيط) – Encompassing

Linguistic Root & Etymology

The root is Ḥ-W-Ṭ (ح-و-ط), which means to encompass or to surround. Muḥīṭ is the active participle, the one who is encompassing.

The Arabic root is ح-و-ط.

• Morphology: `Muḥīṭ` (مُحِيط) is a Form IV active participle.
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root appears about 11 times, and `Muḥīṭ` is one of God’s attributes.

The surah states that while the disbelievers deny the truth, `Allāhu min warā’ihim muḥīṭ` (“Allah, from behind them, is Encompassing”). This is an image of absolute divine power and knowledge. They think they are escaping, but they are completely surrounded by God’s power.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:20), after describing the futile denial of the disbelievers, a definitive statement is made. “While Allah, from behind them, is encompassing.” The commentators explain that this is a powerful and a terrifying image. The disbelievers think they are free and that their plots are their own. In reality, they are completely “encompassed” and surrounded by the power and the knowledge of God. They are like prisoners in a courtyard who are completely unaware of the high walls that surround them. Their every move is known, and there is no escape.

Thematic Context

This connects to the surah’s theme of the absolute and the inescapable sovereignty of God. The surah has described the mighty armies of Pharaoh and Thamud, and this verse is the ultimate statement of their true reality. The theme is one of a profound and an ironic power dynamic. The disbelievers, who think they are so powerful, are in fact completely “encompassed” and helpless. This is the ultimate reassurance for the believers and the ultimate warning for the deniers.

Modern & Comparative Lens

The concept of being “encompassed” by a higher reality is a central one in many mystical and theological traditions. The Qur’anic phrase is a particularly powerful and a majestic one. It is a statement of God’s absolute omniscience and omnipotence. It is a rejection of a deistic worldview and an affirmation of a theistic one, where the creation is at every moment completely within the grasp and the knowledge of its Creator.

Practical Reflection & Application

This verse is a profound reminder of our true state. We are always “encompassed” by our Lord. This should be a source of both immense comfort and profound mindfulness. It is a comfort to know that we are always surrounded by the protection of our Lord. It is a source of mindfulness to know that we are always surrounded by His knowledge. The practical application is to live a life of sincerity and integrity, with the constant awareness that we are never outside of the “encompassing” presence of God.

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23. Mulk (مُلْكُ) – The Dominion

Linguistic Root & Etymology

The root is M-L-K (م-ل-ك), meaning to own or to rule. Al-Mulk is the dominion, the sovereignty, or the kingdom.

The Arabic root is م-ل-ك.

• Morphology: `Mulk` (مُلْك) is a noun.
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root is very common (over 200 times).

God is described as the one `lahu mulku-s-samāwāti wa-l-arḍ` (“to whom belongs the dominion of the heavens and the earth”). This establishes His absolute authority and right to be worshipped, contrasting with the temporary, illegitimate power of the earthly tyrants.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:9), God is described as the one “to whom belongs the dominion of the heavens and the earth.” The commentators explain that this is the ultimate statement of His authority and His right to be worshipped. The believers were being persecuted for their faith in a God who is, in fact, the one and only true “King” and the owner of the entire universe. The kingdom of their earthly persecutor was a temporary and an illusory one. The true and the eternal “dominion” belongs to God alone.

Thematic Context

This connects to the surah’s central theme of the contrast between the fleeting power of the tyrant and the eternal sovereignty of God. The surah is a call to align oneself with the true owner of “dominion.” The theme is one of a profound and a radical re-evaluation of power. The one who truly has the “dominion” is the one who will have the final say, and His justice will inevitably prevail.

Modern & Comparative Lens

The concept of “divine sovereignty” is a central tenet of the Abrahamic faiths. This verse is a powerful and a concise Qur’anic expression of this. It is a theological and a political statement that challenges any human claim to absolute sovereignty, whether that claim is made by a king, a state, or the individual self. It asserts that the ultimate “dominion” belongs only to God.

Practical Reflection & Application

This verse is a profound reminder of our true station. We are the subjects in the kingdom of God. The practical application is to live our lives as loyal and obedient subjects of the one true King. We should strive to obey His laws, to be grateful for the small “dominion” He has delegated to us (our families, our wealth, our abilities), and to use it in a way that is pleasing to the one to whom all “dominion” truly belongs.

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24. Muʾminīna wa-l-muʾmināt (الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ) – The believing men and the believing women

Linguistic Root & Etymology

Muʾminīn is the masculine plural of a believer. Muʾmināt is the feminine plural of a believer.

The root is ʾ-M-N (أ-م-ن).

• Morphology: `Mu’min` (مُؤْمِن) is the active participle of the Form IV verb `āmana` (to believe). `Mu’minīn` and `mu’mināt` are the plural forms.

The surah explicitly mentions the persecution of both `al-mu’minīn` and `al-mu’mināt`. This highlights the inclusive nature of the persecution and the equal status of men and women in faith and martyrdom.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:10), the surah condemns those who “persecute the believing men and the believing women.” The commentators highlight the specific and the equal mention of both men and women. This is a powerful statement of the spiritual and the human equality of the sexes in the sight of God. The crime of persecution is equally grave whether it is directed at a man or at a woman, and the virtue of faith is equally honorable in both.

Thematic Context

This connects to the surah’s theme of the honor of the community of faith. The surah is a powerful defense of the persecuted believers. The theme is that the community of “believing men and believing women” is a single, honored body, and an attack on any member of this body is an attack on the whole. The story of the People of the Ditch is the ultimate example of the courage of this unified community, where men, women, and children all chose to die for their faith together.

Modern & Comparative Lens

The Qur’an’s consistent and explicit inclusion of women in its addresses (“believing men and believing women,” “submitting men and submitting women,” etc.) is a remarkable and a progressive feature. This verse is a powerful example of this. It is a foundational text for the spiritual equality of men and women in Islam. It is a clear and an unambiguous statement that the path of faith, its struggles, and its rewards are equally open to both.

Practical Reflection & Application

This verse is a call to a truly inclusive and a respectful community. The practical application is to honor and to protect all the members of our community, both the men and the women. We should see the “believing women” as our full and equal partners in the project of our faith, and we should stand together, as one body, against any form of injustice or persecution that may be directed at any member of our community.

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25. Al-Nār dhāt al-waqūd (النَّارِ ذَاتِ الْوَقُودِ) – The fire, full of fuel

Linguistic Root & Etymology

Al-Nār is the fire. Dhāt is “possessor of.” Al-Waqūd is the fuel.

The root for `nār` is N-W-R (ن-و-ر) and for `waqūd` is W-Q-D (و-ق-د).

• Morphology: This is a descriptive phrase. `Al-Nār` (النَّار) is the fire. `Dhāt` (ذَات) is “possessor of.” `Al-Waqūd` (الْوَقُود) is fuel.

This phrase describes the fire of the ditch. It was `dhāt al-waqūd`—a fire that had been deliberately and abundantly supplied with fuel to make it rage. This detail emphasizes the premeditated cruelty of the persecutors.

Classical Exegesis (Tafsir)

In the story of the People of the Ditch in Surah Al-Buruj (85:5), this is the description of the fire that they had kindled. “The fire, full of fuel.” The commentators explain that this is a description of the immense and the raging fire that the tyrants had prepared. They had gathered a great amount of “fuel” to ensure that the fire would be as intense and as destructive as possible. It is a sign of their premeditated and their extreme cruelty.

Thematic Context

This connects to the surah’s theme of the worldly injustice that will be met with a divine justice. The “fire full of fuel” is the instrument of the tyrants’ crime. The surah then promises that their own punishment will be the “punishment of the Burning Fire” (ʿadhāb al-ḥarīq). The theme is one of a perfect and an ironic correspondence. The very element that they used for their unjust punishment will be the element of their own, just, and eternal punishment.

Modern & Comparative Lens

The image of a great “fire” being used as an instrument of persecution and tyrannical power is a timeless and a terrifying one. The Qur’an’s simple but powerful description, “the fire, full of fuel,” is a chilling and an effective literary device that conveys the sheer and brutal scale of the crime. It is a universal symbol of a destructive and an inhuman rage.

Practical Reflection & Application

This verse is a profound and a sobering warning against the dangers of cruelty and injustice. The practical application is to be a person who seeks to extinguish the “fires” of hatred and of conflict in the world, not one who adds “fuel” to them. We should be agents of peace and of mercy, so that we may be saved from the ultimate “fire full of fuel” that has been prepared for the oppressors.

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26. Naqamū (نَقَمُوا) – They found fault

Linguistic Root & Etymology

The root is N-Q-M (ن-ق-م), which means to find fault with, to resent, or to take revenge upon someone.

The Arabic root is ن-ق-م.

• Morphology: `Naqamū` (نَقَمُوا) is a third-person plural perfect tense verb.
• Occurrences in Surah Al-Buruj and the Qur’an: The verb appears once here. The root appears 13 times.

`Wa mā naqamū minhum…` (“And they found no fault in them…”) is a statement of profound irony. The persecutors’ rage was not due to any crime the believers had committed. Their only “fault” was that they believed in Allah. This highlights the irrationality and injustice of their persecution.

Classical Exegesis (Tafsir)

In the story of the People of the Ditch in Surah Al-Buruj (85:8), a profound and a poignant statement is made. “And they did not find fault with them except that they believed in Allah, the Almighty, the Praiseworthy.” The commentators explain that this is a statement of the absolute and the irrational injustice of the persecutors. The believers had committed no crime. They were not rebels or criminals. Their one and only “fault” in the eyes of their oppressors was their sincere and their beautiful belief in the one true God. The verse is a powerful exposure of the purely ideological and intolerant nature of the tyrants’ rage.

Thematic Context

This is the central, moral and spiritual climax of the story of the People of the Ditch. It connects to the theme of the surah as a defense of the righteous and a condemnation of the unjust. The theme is a powerful one of the moral and the spiritual inversion of the world. The greatest of all virtues (belief in God) has been turned into the greatest of all “faults” in the eyes of the tyrant. This is the ultimate sign of a society that has lost its moral compass.

Modern & Comparative Lens

This verse is a timeless and a universal statement on the nature of religious persecution. It is a profound insight into the psychology of the persecutor. The persecutor often needs to invent a “fault” in their victim to justify their own cruelty. This verse lays bare the reality: the only “fault” of the victim is their sincere adherence to a truth that the oppressor cannot tolerate. It is a foundational text for the concept of the “crime” of conscience.

Practical Reflection & Application

This verse is a source of immense strength and a powerful reminder for any believer who is facing criticism or hardship for their faith. The practical application is to be confident and proud of our belief in God. We should recognize that if the only “fault” that people can find in us is our sincere submission to the “Almighty, the Praiseworthy,” then this is not a fault at all, but is, in fact, the greatest of all possible honors.

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27. Qurʾānun majīd (قُرْآنٌ مَّجِيدٌ) – A Glorious Qur’an

Linguistic Root & Etymology

Qurʾān is the Recitation. Majīd (root: M-J-D (م-ج-د)) means glorious, noble, and majestic.

The root for `Qur’ān` is Q-R-ʾ (ق-ر-أ) and for `majīd` is م-ج-د.

• Morphology: This is an adjectival phrase. `Qur’ān` (قُرْآن) means recitation. `Majīd` (مَجِيد) means glorious.

The surah concludes by refuting the disbelievers’ denial (`takdhīb`). `Bal huwa Qur’ānun Majīd`—”Nay, but it is a Glorious Qur’an.” The adjective `Majīd` (Glorious) asserts its divine origin, its lofty status, and its inherent honor, directly contrasting with the deniers’ attempts to belittle it.

Classical Exegesis (Tafsir)

In the final verses of Surah Al-Buruj (85:21), a definitive statement is made about the nature of the revelation that the disbelievers are denying. “Nay, it is a glorious Qur’an.” The commentators explain that the Qur’an is “glorious” in every respect. Its source is glorious (God), its content is glorious (divine wisdom), and the honor it bestows upon those who follow it is glorious. Its inherent glory is a proof of its truth and a refutation of the disbelievers’ claim that it is a human fabrication.

Thematic Context

This is the culminating statement of the surah’s theme of the divine origin and the high status of the Qur’an. The surah has presented the Qur’an as a message that is worthy of the ultimate sacrifice. This final verse provides the ultimate reason why. The theme is one of absolute and unshakeable certainty. The book that the believers are holding in their hands is not just any book; it is a “glorious” revelation from the Lord of the Throne, who is Himself “glorious.”

Modern & Comparative Lens

The concept of a “glorious” scripture is a claim to its supreme aesthetic and spiritual value. The attribute of Majīd points to the Qur’an’s effect on the heart and mind; it is meant to inspire awe and a sense of majesty. This has been the lived experience of believers for centuries, who find in the Qur’an’s recitation a profound and moving encounter with the sacred.

Practical Reflection & Application

This verse should shape our attitude towards the Qur’an. We should approach it with the recognition that it is a “Glorious” book. The practical application is to treat the Qur’an with the utmost reverence, to read it with an appreciative heart, and to allow its “glory” to fill our souls. We should see our connection to this book not as a duty, but as an immense honor and a source of our own glory.

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28. Qutila aṣḥāb al-ukhdūd (قُتِلَ أَصْحَابُ الْأُخْدُودِ) – Cursed were the People of the Ditch

Linguistic Root & Etymology

Qutila is a curse, literally “may they be slain.” Aṣḥāb al-ukhdūd are the People of the Ditch.

The root for `qutila` is Q-T-L (ق-ت-ل) and for `ukhdūd` is KH-D-D (خ-د-د).

• Morphology: `Qutila` (قُتِلَ) is a verb in the passive form, which in this context functions as a strong curse or imprecation.

This is the opening of the story. It is not a neutral historical narration but begins with a powerful divine curse upon the persecutors, immediately establishing the moral verdict on their actions before detailing the crime itself.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:4), this powerful and a direct curse is pronounced. The commentators explain that this is a divine declaration of the ultimate and the eternal damnation of the tyrants who burned the believers alive. The word “qutila” is a powerful one. It is not just a statement of their punishment, but an active curse upon them. It is a sign of the immense and the terrible wrath of God that they have earned for themselves through their heinous crime.

Thematic Context

This is the central, moral and spiritual verdict of the story of the People of the Ditch. It connects to the theme of the surah as a powerful statement of divine justice. The surah is not a neutral historical account. It is a divine judgment. The theme is that the apparent worldly victory of the tyrants is, in the ultimate reality of the divine court, a state of being “cursed.” This is a profound and a complete re-framing of the event.

Modern & Comparative Lens

The concept of a “divine curse” upon the wicked is a feature of the theology of justice in the Abrahamic traditions. It is a powerful statement that certain crimes are so heinous that they evoke a direct and a powerful response from the Divine. The story of the “People of the Ditch” is the ultimate archetype of this, a timeless and a universal story of the ultimate curse that falls upon the persecutors of the innocent.

Practical Reflection & Application

This verse is a profound reminder of the ultimate and the terrible consequences of tyranny and injustice. The practical application is to be extremely vigilant that we are never among those who are the subject of a divine curse. We should be on the side of the oppressed, not the oppressor. It is a call to a life of justice and compassion, so that we may be the recipients of the divine blessing, not the divine curse.

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29. Shāhidin (شَاهِدٍ) – A witness

Linguistic Root & Etymology

The root is SH-H-D (ش-ه-د), which means to witness. A shāhid is a witness.

The Arabic root is ش-ه-د.

• Morphology: `Shāhid` (شَاهِد) is an active participle.
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root is very common (over 160 times).

The third oath is “By a witness (`shāhid`) and what is witnessed (`mashhūd`).” This oath encompasses the entire process of witnessing and testimony that will occur on the Day of Judgment, underscoring the theme of accountability.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Buruj (85:3), the surah swears, “And by a witness and that which is witnessed.” The commentators have offered several profound interpretations for this. The “witness” is most commonly understood to be the one who is present and who testifies on the Day of Judgment. This can refer to the prophets, the angels, the limbs of the body, or even God Himself, the ultimate witness. The oath is by the profound and the ultimate reality of the act of “witnessing” in the divine court.

Thematic Context

This connects to the surah’s central theme of the certainty and the public nature of the Day of Judgment. The surah has already sworn by the “Promised Day.” This oath adds another layer. The theme is that the Final Day will not be a secret or a private affair. It will be a “witnessed” event on a cosmic scale, where all truths will be made manifest and all deeds will be witnessed by a multiplicity of “witnesses.” This is a powerful statement of the ultimate and final transparency of the divine justice.

Modern & Comparative Lens

The concept of a “witness” is the cornerstone of any legal system. The Qur’an uses this powerful legal metaphor to describe the nature of the Day of Judgment. The entire cosmos will be the courtroom, and all of creation will be either a “witness” or “that which is witnessed.” It is a profound and a majestic vision of the final, universal assize.

Practical Reflection & Application

This verse is a powerful reminder that our lives are being “witnessed” and that a day is coming when all will be revealed. The practical application is to live a life of integrity, as if we are always in the presence of a “witness.” We should strive to be people whose deeds are a “witness” for them, not against them, on the day when all of creation will be gathered to “witness” the final judgment.

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30. Shadīd (لَشَدِيدٌ) – Is severe

Linguistic Root & Etymology

The root is SH-D-D (ش-د-د), which means to be strong or severe. Shadīd is an adjective meaning strong, intense, or severe.

The Arabic root is ش-د-د.

• Morphology: `Shadīd` (شَدِيد) is an adjective.
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root is very common (over 100 times).

The surah warns that the `baṭsh` (seizure) of the Lord is `la-shadīd` (“surely severe”). The adjective emphasizes the immense power and intensity of God’s justice. It is a direct warning to the tyrants that their punishment will be anything but lenient.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:12), a definitive and a powerful statement is made. “Indeed, the seizure of your Lord is severe.” The commentators explain that this is a solemn warning that follows the story of the oppressors. It is a divine declaration that while God may give the tyrants a respite in this world, His “seizure” (baṭsh), when it comes, is “severe” and inescapable. The might and the power of the “seizure” of God is of a completely different order of magnitude than the fleeting and the limited power of the human oppressor. It is a statement of the absolute and the final power of divine justice.

Thematic Context

This connects to the surah’s central theme of divine justice and the ultimate accountability for all actions. The surah has described the terrible crime of the People of the Ditch. This verse is the promise of their final and “severe” punishment. The theme is one of a profound and an unshakable confidence in the ultimate triumph of justice. The oppressors may seem to have won in this world, but the “seizure of the Lord” is coming, and it will be absolute.

Modern & Comparative Lens

The concept of a final, divine “seizure” of the wicked is a central part of the theology of justice in the Abrahamic traditions. It is a powerful and a terrifying image of the moment when the divine power directly intervenes to enact its judgment. It is a rejection of a deistic God who is indifferent to injustice, and an affirmation of a theistic God who is a powerful and an active agent of justice.

Practical Reflection & Application

This verse is a source of immense hope for the oppressed and a dire warning for the oppressor. For the oppressed, the practical application is to be patient and to trust in the ultimate justice of God, knowing that the “seizure of the Lord is severe.” For the potential oppressor, it is a powerful deterrent. It is a call to fear the “seizure” of the one who is the ultimate defender of the innocent, and to abandon the path of tyranny before it is too late.

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31. Shuhūd (شُهُودٌ) – Witnesses

Linguistic Root & Etymology

The root is SH-H-D (ش-ه-د), which means to witness. Shuhūd is the plural of a witness.

The Arabic root is ش-ه-د.

• Morphology: `Shuhūd` (شُهُود) is a plural form of `shāhid`.
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root is very common (over 160 times).

This verse describes the persecutors as they commit their atrocity: `wa hum … shuhūd` (“and they were … witnesses”). This highlights their full awareness and conscious culpability. They were not just perpetrators; they were witnesses to their own crime, watching the suffering they inflicted.

Classical Exegesis (Tafsir)

In the story of the People of the Ditch in Surah Al-Buruj (85:7), the surah states, “And they were, over what they were doing to the believers, witnesses.” The commentators explain that this is a statement of their complete and their conscious culpability. They were not just the perpetrators of the crime; they were also the “witnesses.” They sat and they watched the believers burn, fully aware of the atrocity they were committing. This act of “witnessing” their own crime is a sign of their absolute and unmitigated evil. There was no doubt and no ignorance in their action.

Thematic Context

This connects to the surah’s central theme of exposing the utter depravity of the persecutors. The surah is a powerful condemnation of their actions. This detail of them being “witnesses” to their own crime is a key part of that condemnation. The theme is one of a profound and a chilling contrast. While the believers were in the agony of the fire, their persecutors were in a state of calm and conscious “witnessing.” It is a timeless image of the cruelty of the tyrant.

Modern & Comparative Lens

The concept of being a “witness” to one’s own crime is a powerful one. It is a statement of a complete and a total loss of the moral conscience. This verse is a profound and an ancient diagnosis of this state. It is a timeless and a universal portrait of the banality of evil. The act of “witnessing” the suffering that one is causing is a sign of a heart that has become completely desensitized.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be vigilant against the hardening of our own hearts. We must never become people who are “witnesses” to injustice, whether our own or that of others, with a cold and a passive heart. It is a call to a life of active and engaged compassion. We should be among those who rush to extinguish the fires of injustice, not among those who are “witnesses” to their burning.

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32. Takdhīb (تَكْذِيب) – A denial

Linguistic Root & Etymology

The root is K-DH-B (ك-ذ-ب), which means to lie or to deny. Takdhīb is the verbal noun, the act of denial or falsification.

The Arabic root is ك-ذ-ب.

• Morphology: `Takdhīb` (تَكْذِيب) is the verbal noun of the Form II verb `kadhdhaba` (to deny).
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root is extremely common (over 280 times).

The surah concludes its historical examples by stating that despite these clear lessons, the disbelievers persist `fī takdhīb` (“in a state of denial”). This shows their stubborn rejection of truth, not due to lack of evidence, but due to arrogance.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:19), after recounting the stories of the powerful armies of Pharaoh and Thamud, the surah states, “But those who have disbelieved are in [a state of] denial.” The commentators explain that despite all the clear historical evidence of the fate of the deniers of the past, the disbelievers of Mecca are still persisting in the very same act of “denial.” Their state is a tragic and a foolish repetition of the same mistake that led to the ruin of the mighty civilizations before them.

Thematic Context

This connects to the surah’s central theme of the irrational and the self-destructive nature of disbelief. The surah has presented its case with powerful proofs from the cosmos and from history. The theme is that the rejection of this case is not a rational act, but is a state of stubborn “denial.” The surah is a powerful critique of the human tendency to not learn the lessons of history.

Modern & Comparative Lens

The concept of “denial” is a key defense mechanism in modern psychology. It is the refusal to accept a reality that is too painful or too challenging to one’s worldview. The Qur’an’s use of the term “takdhīb” is a profound and an ancient diagnosis of this state. It is a timeless and a universal description of the state of the closed and the defiant mind.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be absolutely certain that we are not in a state of “denial” about any aspect of the divine truth. The practical application is to be among the opposite: the “affirmers of the truth” (al-muṣaddiqīn). We should strive to be people who, when they are presented with a clear sign from their Lord, respond with humble acceptance, not with arrogant “denial.” It is a call to a life of affirmation, not of negation.

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33. Ukhdūd (الْأُخْدُود) – The Ditch

Linguistic Root & Etymology

The root is KH-D-D (خ-د-د), which means to dig a trench or a ditch. Al-Ukhdūd is the ditch or the trench.

The Arabic root is خ-د-د.

• Morphology: `Al-Ukhdūd` (الْأُخْدُود) is a noun.
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here.

`Al-Ukhdūd` refers to the great trench that was dug and filled with fire. The persecutors are named after it (`Aṣḥāb al-Ukhdūd`), forever associating their identity with their horrific crime.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:4), the surah curses the “People of the Ditch.” The commentators explain that this refers to a historical event where a tyrannical king ordered a great “ditch” or “trench” to be dug, filled it with fire, and cast the believers into it for their refusal to renounce their faith. The “ditch” is the symbol of the immense and the horrific crime that was committed. It was the instrument of their persecution and the site of their martyrdom.

Thematic Context

The story of the “People of the Ditch” is the central narrative and the heart of the entire surah. It connects to the surah’s theme of divine justice and the ultimate triumph of the believers. The “ditch” is a powerful and a terrifying symbol. It is the symbol of the ultimate and the most depraved form of human tyranny. But it is also, paradoxically, the gateway to the “great triumph” for the believers who were thrown into it. The surah is a radical redefinition of victory and defeat.

Modern & Comparative Lens

The image of a “fiery ditch” as a place of martyrdom is a powerful and a terrifying one. The story of the “People of the Ditch” is the ultimate archetype of religious persecution. It is a timeless and a universal story of the courage of a community of faith in the face of an oppressive and a totalitarian power. The “ditch” has become a symbol in Islamic tradition for any place of great and unjust suffering.

Practical Reflection & Application

This verse is a profound and a sobering reminder of the immense sacrifices that have been made for the sake of the truth throughout history. The practical application is to honor the memory of these martyrs by being steadfast in our own faith. It is a call to a courageous and an uncompromising commitment to our principles, with the full and certain knowledge that true victory is not in the saving of our bodies, but in the salvation of our souls.

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34. Al-Wadūd (الْوَدُودُ) – The Loving

Linguistic Root & Etymology

The root is W-D-D (و-د-د), which means love or affection. Al-Wadūd is an intensive form, meaning The Loving-Kind, the one who possesses a deep and an affectionate love.

The Arabic root is و-د-د.

• Morphology: `Al-Wadūd` (الْوَدُود) is a divine name on the intensive `faʿūl` pattern.
• Occurrences in Surah Al-Buruj and the Qur’an: The name appears once here. It is a rare name, appearing only twice in the Qur’an (here and 11:90).

This attribute, `Al-Wadūd` (The Loving), is paired with `Al-Ghafūr` (The Forgiving). It balances the surah’s warnings of severe punishment by highlighting God’s nature of affectionate love for His repentant and righteous servants.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:14), after the solemn declaration of the severity of God’s seizure, these two beautiful names are mentioned. “And He is the Forgiving, the Loving.” The commentators explain that this is a magnificent and a beautiful balancing of the divine attributes. The surah has just described God’s terrible and just punishment for the tyrants. It now immediately reminds the listener of His other, equally real attributes of forgiveness and love. It is a call to a balanced and a complete understanding of God. He is a God of justice, but He is also a God of infinite forgiveness and profound love for His righteous servants.

Thematic Context

This connects to the theme of the surah as a source of hope and consolation for the believers. The surah is a warning to the oppressors, but it is a comfort for the oppressed. These names are at the heart of that comfort. The theme is that the believers are the beloved servants of a God who is both “Forgiving” of their shortcomings and “Loving” in His care for them. This is a powerful and a beautiful statement of the personal and the intimate nature of the relationship between God and His allies.

Modern & Comparative Lens

The pairing of divine Forgiveness and Love is a central element in the theology of all the Abrahamic faiths. The Qur’anic name “al-Wadūd” is a particularly beautiful and an intimate one. It does not just mean “love” in a general sense; it means an affectionate and a demonstrative love. It is a powerful rejection of a deistic God who is distant and impersonal. The God of the Qur’an is a God who “loves.”

Practical Reflection & Application

This verse is a source of immense hope and a profound call to a loving relationship with God. The practical application is to be in a constant state of seeking His “forgiveness” and of striving to be among those who are the recipients of His “love.” We should call upon Him with these beautiful names in our prayers, and we should strive to be a reflection of these qualities in our own lives, by being forgiving and loving to His creation.

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35. Al-Waqūd (الْوَقُود) – The Fuel

Linguistic Root & Etymology

The root is W-Q-D (و-ق-د), which means to kindle a fire. Al-Waqūd is the fuel that is used to kindle a fire.

The Arabic root is و-ق-د.

• Morphology: `Al-Waqūd` (الْوَقُود) is a noun.
• Occurrences in Surah Al-Buruj and the Qur’an: The word appears once here. The root appears 24 times.

The fire of the ditch is described as `dhāt al-waqūd`—”possessor of fuel.” This emphasizes the deliberate and prepared nature of the fire. It was not a small or accidental flame but a massive, well-fueled conflagration intended for maximum destruction.

Classical Exegesis (Tafsir)

In the story of the People of the Ditch in Surah Al-Buruj (85:5), the fire is described as “The fire, possessor of the fuel.” The commentators explain that this is a description of the immense and the raging fire that the tyrants had prepared. They had gathered a great amount of “fuel” to ensure that the fire would be as intense and as destructive as possible. It is a sign of their premeditated and their extreme cruelty.

Thematic Context

This connects to the surah’s theme of the worldly injustice that will be met with a divine justice. The “fire full of fuel” is the instrument of the tyrants’ crime. The surah then promises that their own punishment will be the “punishment of the Burning Fire” (ʿadhāb al-ḥarīq). The theme is one of a perfect and an ironic correspondence. The very element that they used for their unjust punishment will be the element of their own, just, and eternal punishment.

Modern & Comparative Lens

The image of a great “fire” being used as an instrument of persecution and tyrannical power is a timeless and a terrifying one. The Qur’an’s simple but powerful description, “the fire, possessor of fuel,” is a chilling and an effective literary device that conveys the sheer and brutal scale of the crime. It is a universal symbol of a destructive and an inhuman rage.

Practical Reflection & Application

This verse is a profound and a sobering warning against the dangers of cruelty and injustice. The practical application is to be a person who seeks to extinguish the “fires” of hatred and of conflict in the world, not one who adds “fuel” to them. We should be agents of peace and of mercy, so that we may be saved from the ultimate “fire full of fuel” that has been prepared for the oppressors.

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36. Al-Yawm al-mawʿūd (الْيَوْمِ الْمَوْعُودِ) – The Promised Day

Linguistic Root & Etymology

Al-Yawm is “the Day.” Al-Mawʿūd (root: W-ʿ-D (و-ع-د)) is the passive participle, that which has been promised.

The root for `yawm` is Y-W-M (ي-و-م) and for `mawʿūd` is و-ع-د.

• Morphology: This is an adjectival phrase. `Al-Yawm` (الْيَوْم) means “The Day.” `Al-Mawʿūd` (الْمَوْعُود) is a passive participle.

This is the second oath of the surah. God swears by `al-yawm al-mawʿūd`, the Day of Judgment. It is “The Promised Day” because its arrival is a certain divine promise that will not be broken. The oath itself serves to affirm this certainty.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Buruj (85:2), the surah swears, “And by the Promised Day.” The commentators are in unanimous agreement that this is a name for the Day of Judgment. It is so named because its coming is a divine “promise” that has been made in all of the scriptures and by all of the messengers. The oath is by the absolute certainty and the truthfulness of this divine promise. It is a promise that will not be broken.

Thematic Context

This connects to the surah’s central theme of the absolute certainty of the Hereafter. The surah is a sustained and a powerful argument against those who deny it. The surah opens by swearing an oath by the “Promised Day” to immediately establish its absolute and undeniable reality. The theme is that the Final Day is not a matter of speculation; it is the fulfillment of a solemn and an unchangeable divine promise.

Modern & Comparative Lens

The concept of a “divine promise” is a central element of the covenantal theology of the Abrahamic faiths. The naming of the Final Day as the “Promised Day” is a powerful and a hopeful one for the believers. It is a reminder that the final judgment is not just a threat, but is the fulfillment of a “promise” of ultimate justice and of the ultimate triumph of the good.

Practical Reflection & Application

This verse is a call to a life that is based on a firm and an unshakeable belief in the “promises” of God. The practical application is to live our lives with the full and certain confidence that the “Promised Day” is coming. This conviction should be the primary motivator for our good deeds and our avoidance of sin, as we prepare for the fulfillment of this most momentous of all divine promises.

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37. Yubdiʾu wa yuʿīd (يُبْدِئُ وَيُعِيدُ) – He originates and He repeats

Linguistic Root & Etymology

Yubdiʾu means “He originates” or “He begins.” Yuʿīd means “He repeats” or “He brings back.”

The root for `yubdi’u` is B-D-ʾ (ب-د-أ) and for `yuʿīd` is ʿ-W-D (ع-و-د).

• Morphology: Both are Form IV imperfect verbs.
• Extended Semantic Range: `Bada’a` is to begin/originate. `ʿĀda` is to return/repeat. `Yubdi’u` is to originate creation from nothing. `Yuʿīd` is to repeat that creation in the resurrection.

This pair of verbs encapsulates God’s absolute power over life and death. He is the one who `yubdi’u` (originates creation the first time) and `yuʿīd` (repeats it for the resurrection). This is presented as a rational proof: the one who can do the first is surely able to do the second.

Classical Exegesis (Tafsir)

In Surah Al-Buruj (85:13), after the solemn declaration of the severity of God’s seizure, this is the description of His absolute creative power. “Indeed, it is He who originates and repeats [creation].” The commentators explain that this is a concise and a powerful statement of God’s power over the entire cycle of existence. He is the one who “originates” the creation from nothing in the beginning, and He is the one who will “repeat” that creation in the resurrection. The two acts are a manifestation of the same, single, creative power.

Thematic Context

This connects to the central theme of the surah: the certainty of the Hereafter, grounded in the power of God. The surah is a sustained argument against those who deny the resurrection. This verse is the ultimate rational proof. The theme is a powerful and a simple one: the one who had the power to do the first, more difficult act of “originating” the creation surely has the power to do the second, easier act of “repeating” it. It is a classic Qur’anic argument from the greater to the lesser.

Modern & Comparative Lens

The concept of “creation and re-creation” is a fundamental one in the Abrahamic eschatologies. This verse is a particularly beautiful and a concise expression of this. It is a rejection of a deistic worldview that would affirm a creator but deny a re-creator. The Qur’an insists that the power to “originate” and the power to “repeat” are two facets of the same, continuous creative power.

Practical Reflection & Application

This verse is a powerful and a rational tool for strengthening our own faith in the resurrection. The practical application is to reflect on the miracle of the “first creation” all around us. When we see a newborn baby or a new plant growing from a seed, we are witnessing the act of “origination.” We should allow this to be a constant and a powerful reminder of the power of the One who will also “repeat” our own creation on the Day of Judgment.

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38. Yuʾminū (يُؤْمِنُوا) – They believe

Linguistic Root & Etymology

The root is ʾ-M-N (أ-م-ن), which means to be safe or to believe. The verb yuʾminū means “they believe.”

The Arabic root is أ-م-ن.

• Morphology: `Yu’minū` (يُؤْمِنُوا) is a third-person plural subjunctive verb.
• Occurrences in Surah Al-Buruj and the Qur’an: The verb appears once here. The root is extremely common (over 870 times).

The only “fault” the persecutors found in the martyrs was `an yu’minū bi-llāh` (“that they believed in Allah”). This highlights the central point of conflict: the crime was one of `īmān` (faith) alone.

Classical Exegesis (Tafsir)

In the story of the People of the Ditch in Surah Al-Buruj (85:8), the surah states that the only “crime” of the believers was that “they believed in Allah.” The commentators explain that their entire persecution was based on this one, single act: their choice to “believe.” They were not political rebels or social outcasts. Their only “fault” was their sincere and their uncompromising commitment to the monotheistic faith. The verse highlights the profound and the irrational nature of the persecutors’ hatred. They were at war with the very concept of belief in the one God.

Thematic Context

This connects to the central theme of the surah as a source of consolation and strength for the persecuted believers in Mecca. The surah is showing them that their struggle is not a new one. The theme is a timeless and a universal one. Throughout history, the central conflict has been between those who “believe” and those who persecute them for that belief. The story of the People of the Ditch is the ultimate archetype of this struggle.

Modern & Comparative Lens

The concept of being persecuted for one’s “belief” is the foundation of the principle of freedom of conscience. This verse is a powerful and an ancient testament to the reality of this struggle. It is a profound statement on the nature of martyrdom. The martyr is the one whose only “crime” is that they “believe.”

Practical Reflection & Application

This verse is a source of immense strength and a powerful reminder for any believer who is facing criticism or hardship for their faith. The practical application is to be confident and proud of our choice to “believe.” We should recognize that our faith is the most precious and the most honorable of all things. If we are persecuted for it, we should remember the example of the People of the Ditch and we should find our strength in the knowledge that we are on the side of the ultimate and the most praiseworthy of all truths.