بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
(bi-smi llāhi r-raḥmāni r-raḥīm)
By the Name of Allah, the Most Gracious, the Most Merciful.
Summary: • Allah swears cosmic oaths by the heaven's constellations (buruj), the Promised Day, and the witness/witnessed (shahid/mashhud) to establish the gravity of the message. These oaths introduce the cursed Companions of the Ditch (Ashab al-Ukhdud), pre-Islamic martyrs. The narrative, identified via hadith as "the King and the Boy," involves a tyrant (Dhu Nuwas) burning new believers in a trench (ukhdud) filled with fueled fire (nar, waqud). The persecutors callously sat (qu'ud) as witnesses (shuhud) to their own crime. The believers' sole "fault" (naqamu) was their monotheistic faith (Tawhid) in Allah, the Almighty (Al-Aziz) and Praiseworthy (Al-Hamid). The text contrasts the tyrant's fleeting authority with Allah's true sovereignty (mulk) as the ultimate Witness (Shahid).
• The Sura delivers two fates: persecutors (fatanu) who do not repent (lam yatubu) face jahannam and a specific "Torment of the Burning" (adhab al-hariq), a requital for their crime. Conversely, believers (amanu) who did righteous deeds (salih) attain Gardens (jannat), termed "the Great Triumph" (al-fawz al-kabir), reframing their martyrdom as victory. The Prophet is reminded of the severity (shadid) of Allah's grasp (batsh) as both a warning to Quraysh and comfort to believers. This justice is certain because Allah originates (yubdi'u) and restores (yu'idu) creation for resurrection. This severity is balanced by His nature as Forgiving (Ghafur) and Loving (Wadud). He is the Glorious (Al-Majid) Lord of the Throne (Dhu-l-Arsh) and the "Absolute Doer" (Fa'alun li-ma yurid) of His unrestricted will.
• The Quran shifts focus, asking the Prophet about the stories (hadith) of previous hosts (junud). These are identified as Pharaoh (Fir'awn), a powerful foreign tyrant, and Thamud, a powerful domestic Arab tribe. Both were destroyed, serving as historical precedents for the disbelievers of Quraysh. Despite these lessons, the disbelievers persist in a state of denial (takdhib). They are warned that Allah is "encompassing" (muhit) them "from behind" (min wara'ihim), making escape impossible. The Sura concludes by correcting their denial: the revelation is a "Glorious Qur'an" (Qur'anun Majid), identical in attribute to the "Glorious" Lord of the Throne. Its authenticity is guaranteed, originating from a "Preserved Tablet" (Lawhin Mahfuz) guarded from corruption.
Surah Al-Buruj
Bismillahir Rahmanir Rahim
• Divine Oaths and the Cosmic Witness to Judgment
[1] By the sky possessing great constellations (burūj; b-r-j, towers/fortresses/stars)—signifying divine order and vigilance. [2] And by the Promised Day (al-yawm al-mawʿūd; w-ʿ-d, promise/threat), the inevitable Day of Judgment. [3] And by every witness (shāhid; sh-h-d, to testify/see)—including prophets and angels—and that which is witnessed (mashhūd), encompassing the entirety of creation and humanity's deeds, establishing that no injustice goes unobserved.
• The Atrocity of the Trench: Condemnation of Persecutors
[4] Cursed and destroyed (qutila; q-t-l, to kill/curse) were the Companions of the Ditch (aṣḥāb al-ukhdūd; kh-d-d, furrow/trench/cheek), referring to the tyrants who excavated pits to burn believers. [5] The fire (an-nār; n-w-r, light/fire) fed with abundant fuel (waqūd; w-q-d, to kindle/ignite). [6] When they sat (quʿūd; q-ʿ-d, sitting/remaining) by it, watching the torture without remorse. [7] And they were witnesses over what they did to the believers (al-muʾminīn; ʾ-m-n, safety/faith), their presence confirming their guilt. [8] They resented (naqamū; n-q-m, to take vengeance/dislike) them for no fault other than believing in Allah, the Almighty (al-ʿAzīz; ʿ-z-z, might/honor/invincible), the Praiseworthy (al-Ḥamīd; ḥ-m-d, praise). [9] To Whom belongs the absolute dominion (mulk; m-l-k, sovereignty) of the heavens and the earth; and Allah is over all things a Witness (shahīd), guaranteeing nothing escapes His record.
• Divine Justice: The Contrast of Punishment and Reward
[10] Indeed, those who persecuted/tried (fatanū; f-t-n, to test/seduce/burn) the believing men and women and then did not repent (yatūbū; t-w-b, to return/turn back) will have the punishment of Hell, and specifically the punishment of the Burning Fire (al-ḥarīq; ḥ-r-q, intense heat/combustion)—a fitting retribution for burning others. [11] Indeed, those who believe and do righteous deeds will have Gardens beneath which rivers flow; that is the Great Success (al-fawz; f-w-z, victory/escape/salvation).
• The Severity and Tenderness of Divine Attributes
[12] Indeed, the seizure/grip (baṭsh; b-ṭ-sh, force/assault) of your Lord is severe (shadīd; sh-d-d, strong/intense/tight). [13] It is He who originates (yubdiʾu; b-d-ʾ, to start/begin) creation and restores (yuʿīd; ʿ-w-d, to return/repeat) it—proving His power to resurrect. [14] And He is the Forgiving (al-Ghafūr; gh-f-r, to cover/protect), the Loving (al-Wadūd; w-d-d, affection/love/friendship) towards His righteous servants. [15] Lord of the Throne (al-ʿarsh; ʿ-r-sh, throne/trellis), the Glorious (al-Majīd; m-j-d, glory/honor). [16] Effecter (faʿʿāl; f-ʿ-l, action) of whatever He intends (yurīd; r-w-d, to want/seek), with no force capable of opposing His will.
• Historical Precedents of Destruction and the Guarded Revelation
[17] Has the story (ḥadīth; ḥ-d-th, new account/speech) of the hosts/armies (al-junūd; j-n-d, soldiers) reached you? [18] Specifically Pharaoh (Firʿawn) and Thamud (Th-m-d), invoking historical proofs of powerful nations destroyed for tyranny. [19] But those who disbelieve persist in denial (takdhīb; k-dh-b, lying/rejecting). [20] While Allah encompasses (muḥīṭ; ḥ-w-ṭ, wall/surround) them from behind, meaning they are besieged by His power with no escape. [21] Nay, this is not poetry or sorcery, but a Glorious Quran (Qurʾān Majīd; q-r-ʾ, to read/recite). [22] Inscribed in a Preserved Tablet (lawḥ maḥfūẓ; l-w-ḥ, plank/surface; ḥ-f-ẓ, to guard/protect), immune to alteration or corruption in the highest assembly.
Surah Al-Buruj • The Constellations
Arabic Text (Hafs ʿan ʿĀṣim)
Bismillahir Rahmanir Rahim
• Cosmic Oaths Sworn by the Signs of Judgment
[85:1] • By the sky (sama’; s-m-w, canopy/height) • containing the constellations (buruj; b-r-j, great stars/towers).
ওয়াস সামায়ি যাতিল বুরুজ
[85:2] • And the Day (yawm; y-w-m, period/era) • the Promised (mawʿud; w-ʿ-d, threatened/appointed time).
ওয়াল ইয়াওমিল মাওউদ
[85:3] • And the witness (shahid; sh-h-d, observer/present one) • and the witnessed (mashhud; sh-h-d, object of testimony).
ওয়া শাহিদিওঁ ওয়া মাশহুদ
• The Historical Parable of Persecution (The People of the Ditch)
[85:4] • Cursed be (qutila; q-t-l, killed/damned) • the companions (ashab; s-h-b, associates) • of the Trench (ukhdud; kh-d-d, deep furrow/ditch).
কুতিলা আসহাবুল উখদুদ
[85:5] • [Of] the Fire (nar; n-w-r, heat/flame) • full of fuel (waqud; w-q-d, kindling/stoking).
আন নারি যাতি ল ওয়াকুদ
[85:6] • When they (idh; temporal marker) • were sitting (quʿud; q-ʿ-d, seated/remaining) • right by it.
ইয হুম আলাইহা কুউদ
[85:7] • And they (wa hum) • to what they were doing (yafʿaluna; f-ʿ-l, action) • to the believers (mu’minin; ’-m-n, those with faith/security) • were witnesses (shuhud; sh-h-d, onlookers).
ওয়া হুম আলা মা ইয়াফালুনা বিল মু'মিনিনা শুহুদ
[85:8] • And they resented them (naqamu; n-q-m, avenged/hated) • for no other reason (illa; exception particle) • than that they believed (yu’minu; ’-m-n, faith) • in Allah (bi-Allah) • the Exalted in Might (aziz; ʿ-z-z, overpowering strength) • the Praiseworthy (hamid; h-m-d, intrinsically laudable).
ওয়া মা নাকামু মিনহুম ইল্লা আইঁ ইউ'মিনু বিল্লাহিল আযিযিল হামিদ
[85:9] • To Whom belongs (alladhi lahu) • the dominion (mulk; m-l-k, sovereignty/kingdom) • of the heavens (samawat) • and the earth (ard) • and Allah (wa-Allah) • over all things (kulli shay’; generic entity) • is Witness (shahid; sh-h-d, omniscient observer).
আল্লাজি লাহু মুলকুস সামাওয়াতি ওয়াল আরদ ওয়াল্লাহু আলা কুল্লি শাইয়িন শাহীদ
• Divine Retribution and Eternal Reward
• Indeed those who persecuted (fatanu; f-t-n, trial by fire/torture) • the believing men (mu’minin) • and the believing women (mu’minat) • then did not repent (lam yatubu; t-w-b, return/turn back) • for them is the punishment (ʿadhab; ʿ-dh-b, suffering) • of Hell (jahannam; inorganic abyss) • and for them is the punishment (ʿadhab) • of the Burning Fire (hariq; h-r-q, intense conflagration).
ইন্নাল্লাজিনা ফাতানুল মু'মিনিনা ওয়াল মু'মিনাত সুম্মা লাম ইয়াতুবু ফালাহুম আযাবু জাহান্নামা ওয়া লাহুম আযাবুল হারীক
• Indeed those who believed (amanu) • and did righteous deeds (ʿamilu salihat; s-l-h, incorrupt/good) • for them are gardens (jannat; j-n-n, concealed lushness) • flowing (tajri; j-r-y, running) • beneath them (min tahti-ha) • rivers (anhar) • that is (dhalika) • the Success (fawz; f-w-z, triumph/escape) • the Great (kabir; k-b-r, immense).
ইন্নাল্লাজিনা আমানু ওয়া আমিলুস সালিহাতি লাহুম জান্নাতুন তাজরি মিন তাহতিহাল আনহার যালিকাল ফাওযুল কাবীর
• The Nature of Divine Power and Will
• Indeed (inna) • the Seizure (batsh; b-t-sh, violent grasp/assault) • of your Lord (rabbika; r-b-b, sustainer/master) • is surely severe (shadid; sh-d-d, intense/firm).
ইন্না বাতশা রাব্বিকা লাশাদীদ
• Indeed He (innahu huwa) • originates (yubdi’; b-d-’, start/begin) • and repeats (yuʿid; ʿ-w-d, return/restore).
ইন্নাহু হুয়া ইউবদিউ ওয়া ইউঈদ
• And He is (wa huwa) • the Forgiving (ghafur; gh-f-r, covering/protecting) • the Loving (wadud; w-d-d, affectionate love).
ওয়া হুয়াল গাফুরুল ওয়াদুদ
• Possessor of the Throne (dhu-l-ʿarsh; ʿ-r-sh, royal seat/roof) • the Glorious (majid; m-j-d, noble/honorable).
যুল আরশিল মাজীদ
• Effecter (faʿʿal; f-ʿ-l, emphatic doer) • of whatever (li-ma) • He intends (yurid; r-w-d, will/desire).
ফা'আলুল লিমা ইউরীদ
• Historical Precedents of Destroyed Tyrannies
• Has there come to you (hal ataka) • the narration (hadith; h-d-th, story/new information) • of the hosts? (junud; j-n-d, armies/soldiers).
হাল আতাকা হাদিসুল জুনুদ
• [Those of] Pharaoh (firʿawn; title of Egyptian kings) • and Thamud? (thamud; ancient Arabian tribe).
ফিরআউনা ওয়া সামুদ
• Nay (bal; adversative particle) • those who disbelieved (kafaru; k-f-r, covered truth) • are in (fi) • denial (takdhib; k-dh-b, calling a lie).
বালিল লাযিনা কাফারু ফি তাকযীব
• And Allah (wa-Allah) • from behind them (min wara’ihim; spatial rear/beyond) • is Encompassing (muhit; h-w-t, encircling/surrounding wall).
ওয়াল্লাহু মিন ওয়ারাইহিম মুহীত
• The Immutable Source
• Nay (bal) • it is a Quran (qur’an; q-r-’, recitation/reading) • Glorious (majid; m-j-d, exalted status).
বাল হুয়া কুরআহুম মাজীদ
• In a Tablet (lawh; l-w-h, board/plank) • Preserved (mahfuz; h-f-z, guarded/protected).
ফি লাওহিম মাহফূয
Verse 85:1 – The Celestial Oath
85:1a:
وَالسَّمَاءِ
By the heaven (wa-s-samāʾi, ওয়াস্-সামা~ই; s-m-w / স-ম-ও – to be high, sky // samāʾ // Cognate: Hebrew: shāmayim "heavens")
85:1b:
ذَاتِ
possessing (dhāti, যাতি; dh-w / য-ও – possessor of // dhāt // [Cognate: none])
85:1c:
الْبُرُوجِ
the constellations (l-burūji, ল্-বুরূজ্ব; b-r-j / ব-র-জ – to be high, tower, fortress // burūj // Cognate: Syriac: burgā "tower")
Linguistic Gloss:
By the heaven [wa-s-samāʾi: oath particle wa- + samāʾ from s-m-w "to be high," cf. Hebrew shāmayim], possessing [dhāti: feminine construct state of dhū "possessor of"], the constellations [al-burūj: from b-r-j "to be high/tower," denoting fortified stellar positions→constellations, cf. Syriac burgā "tower"].
ওয়াস্-সামা~ই যাতিল বুরূজ্ব।
(স-ম-ও/ আসমান, উচ্চতা; // cf. হিব্রু 'শামায়িম'; য-ও/ অধিকারী; ব-র-জ/ সুউচ্চ দুর্গ, নক্ষত্রপুঞ্জ; // cf. সিরিয়াক 'বুর্গা' "দুর্গ")।
Tafsīr 85:1: The Celestial Oath.
Classical exegetes like Ṭabarī and Qurṭubī state Allah swears by the heaven and its burūj (great stars/constellations/celestial mansions) to establish the gravity of the message. This oath highlights divine power and order. This cosmic imagery connects to 15:16 (We placed burūj in the sky), 25:61 (He placed therein a burūj), and 67:5 (We adorned the lowest heaven). The Prophet ﷺ taught contemplation of creation. The oath form parallels Biblical pronouncements (e.g., Amos 4:2 "The Lord GOD has sworn...").
Verse 85:2 – The Promised Day
85:2a:
وَالْيَوْمِ
And the Day (wa-l-yawmi, ওয়াল্-ইয়াওমি; y-w-m / য়-ও-ম – day // yawm // Cognate: Hebrew: yōm "day")
85:2b:
الْمَوْعُودِ
the Promised (l-mawʿūdi, ল্-মাও'ঊদ; w-ʿ-d / ও-'-দ – to promise // mawʿūd // [Cognate: none])
Linguistic Gloss:
And the Day [wa-l-yawmi: oath particle wa- + yawm "day," cf. Hebrew yōm], the Promised [al-mawʿūd: passive participle from w-ʿ-d "to promise," referring to the Day of Resurrection].
ওয়াল্-ইয়াওমিল মাও'ঊদ।
(য়-ও-ম/ দিন; // cf. হিব্রু 'ইয়োম'; ও-'-দ/ প্রতিশ্রুত, ওয়াদাকৃত)।
Tafsīr 85:2: The Appointed Time.
Scholars unanimously identify al-yawm al-mawʿūd (the Promised Day) as the Day of Resurrection. This second oath grounds the Sūrah's theme of ultimate justice. The persecution detailed later (85:4-7) will be answered on this day. It connects to 50:20 (This is the Day of Warning [waʿīd]), 70:26 (who confirm the Day of Judgment), and 22:47 (Allah will not fail His promise [waʿd]). The Prophet ﷺ frequently warned of this Day (Ṣaḥīḥ al-Bukhārī). Parallels Joel 2:31 ("The great and awesome day of the LORD").
Verse 85:3 – The Witness and Witnessed
85:3a:
وَشَاهِدٍ
And a witness (wa shāhidin, ওয়া শাহিদিঁও; sh-h-d / শ-হ-দ – to witness, be present // shāhid // Cognate: Hebrew: ʿēd "witness")
85:3b:
وَمَشْهُودٍ
and a witnessed (wa mashhūdin, ওয়া মাশ্হূদ্; sh-h-d / শ-হ-দ – to witness, be present // mashhūd // [Cognate: none])
Linguistic Gloss:
And a witness [wa shāhidin: shāhid (active participle) from sh-h-d "to witness," cf. Hebrew ʿēd], and a witnessed [wa mashhūd: mashhūd (passive participle) from sh-h-d].
ওয়া শাহিদিঁও ওয়া মাশ্হূদ।
(শ-হ-দ/ সাক্ষী, যে দেখে; শ-হ-দ/ সাক্ষ্যকৃত, যা দেখা হয়; // cf. হিব্রু 'এদ' "সাক্ষী")।
Tafsīr 85:3: The Witness and The Witnessed.
Exegetes offer diverse views on shāhid (witness) and mashhūd (witnessed). Ṭabarī lists many: 1) Witness: Friday; Witnessed: Day of ʿArafah (a ḥadīth in Tirmidhī). 2) Witness: The Prophet ﷺ; Witnessed: his Ummah. 3) Witness: Man; Witnessed: Day of Judgment. 4) Witness: Allah; Witnessed: Creation. This ambiguity emphasizes that all acts, especially the persecution in 85:7, are seen and recorded. Connects to 4:41 (We bring you as a shāhid), 22:78 (the Messenger be a shāhid), and 50:21 (a driver and a shāhid).
Verse 85:4 – The Cursed Companions
85:4a:
قُتِلَ
Cursed be (qutila, ক্বুতিলা; q-t-l / ক-ত-ল – to kill, curse // qutila // Cognate: Hebrew: qatal "he killed")
85:4b:
أَصْحَابُ
the companions (aṣḥābu, আস্'হাবু; ṣ-ḥ-b / স-হ-ব – to accompany // aṣḥāb // [Cognate: none])
85:4c:
الْأُخْدُودِ
(of) the ditch (l-ukhdūdi, ল্-উখ্দূদ্; kh-d-d / খ-দ-দ – to furrow, dig a trench // ukhdūd // [Cognate: none])
Linguistic Gloss:
Cursed be [qutila: passive verb from q-t-l "to kill," used here as an imprecation "may they be killed/destroyed," cf. Hebrew qatal "he killed"], the companions [aṣḥābu: plural of ṣāḥib from ṣ-ḥ-b "to accompany"], (of) the ditch [al-ukhdūd: from kh-d-d "to furrow/dig," referring to a trench].
ক্বুতিলা আস্'হাবুল উখ্দূদ।
(ক-ত-ল/ ধ্বংস হোক, (অভিশপ্ত হোক); স-হ-ব/ অধিবাসী, সঙ্গীগণ; খ-দ-দ/ গর্ত, পরিখা)।
Tafsīr 85:4: The People of the Ditch.
This is the subject of the oath: the story of the Aṣḥāb al-Ukhdūd (Companions of the Ditch). Ibn Kathīr cites the famous hadith in Ṣaḥīḥ Muslim of "the King and the Boy," where a believing boy's miracles lead the populace to faith, and the tyrannical king executes them by burning them in a trench. This identifies them as pre-Islamic martyrs, likely the Christians of Najran persecuted by the Himyarite king Dhū Nuwās. Connects to 2:217 (persecution [fitnah] is worse than killing) and 8:39. This narrative parallels the fiery furnace of Daniel 3:20-22 and the martyrdoms in 2 Maccabees 7.
Verse 85:5 – The Fueled Fire
85:5a:
النَّارِ
The Fire (an-nāri, আন্-নারি; n-w-r / ন-ও-র – to light, fire // nār // Cognate: Hebrew: nūr "fire, light")
85:5b:
ذَاتِ
possessing (dhāti, যাতি; dh-w / য-ও – possessor of // dhāt // [Cognate: none])
85:5c:
الْوَقُودِ
the fuel (l-waqūdi, ল্-ওয়াক্বূদ; w-q-d / ও-ক-দ – to kindle, fuel // waqūd // [Cognate: none])
Linguistic Gloss:
The Fire [an-nāri: from n-w-r "to light/fire," cf. Hebrew nūr "fire"], possessing [dhāti: feminine construct state of dhū "possessor of"], the fuel [al-waqūd: from w-q-d "to kindle," here meaning abundant fuel].
আন্-নারি যাতিল ওয়াক্বূদ।
(ন-ও-র/ আগুন; // cf. হিব্রু 'নূর'; য-ও/ অধিকারী; ও-ক-দ/ ইন্ধন, জ্বালানী)।
Tafsīr 85:5: The Blazing Fire.
This verse describes the ukhdūd (ditch) as a great fire, emphasizing the cruelty of the persecutors. Al-Waqūd (fuel) signifies it was deliberately and intensely stoked. This imagery serves a dual purpose: describing the historical atrocity and prefiguring the ḥarīq (burning) awaiting the persecutors in Hell (85:10). It connects to 111:3 (He will burn in a fire of lahab), 104:6 (The fire of Allah, muqadah [kindled]), and 2:24 (fire whose fuel is men and stones).
Verse 85:6 – The Callous Observers
85:6a:
إِذْ هُمْ
When they (idh hum, ইয হুম্; idh / ইয – when // idh // [Cognate: none] ; h-m / হ-ম – they // hum // [Cognate: none])
85:6b:
عَلَيْهَا
(were) over it (ʿalayhā, 'আলাইহা; ʿ-l-w / '-ল-ও – upon // ʿalā // [Cognate: none])
85:6c:
قُعُودٌ
sitting (quʿūdun, ক্বু'ঊদ্; q-ʿ-d / ক-'-দ – to sit // quʿūd // [Cognate: none])
Linguistic Gloss:
When they [idh hum: temporal particle idh + pronoun hum], (were) over it [ʿalayhā: preposition ʿalā "upon" + pronoun hā "it"], sitting [quʿūdun: plural noun/participle from q-ʿ-d "to sit," implying they were seated as judges or spectators].
ইয হুম্ 'আলাইহা ক্বু'ঊদ।
(ইয/ যখন; হ-ম/ তারা; '-ল-ও/ তার (আগুনের) উপর (পাশে); ক-'-দ/ উপবিষ্ট)।
Tafsīr 85:6: The Seated Spectators.
The scene's cruelty is magnified: the persecutors were not just absent but quʿūd (sitting) by the fire, watching. This highlights their cold-heartedness and active participation in the torture. This connects to 4:140 (when you hear the verses of Allah denied... do not sit [taqʿudū] with them) and 68:41. This verse sets up 85:7, where they are "witnesses" to their own crime. This act of observing torture mirrors the callousness of Pharaoh's assembly (26:34-40).
Verse 85:7 – The Witnessed Crime
85:7a:
وَهُمْ عَلَىٰ
And they, over (wa hum ʿalā, ওয়া হুম্ 'আলা; w-w-w / ও-ও-ও – and // wa // [Cognate: none] ; h-m / হ-ম – they // hum // [Cognate: none] ; ʿ-l-w / '-ল-ও – upon // ʿalā // [Cognate: none])
85:7b:
مَا يَفْعَلُونَ
what they were doing (mā yafʿalūna, মা ইয়াফ্'আলূন্; m-ā / ম-আ – what // mā // [Cognate: none] ; f-ʿ-l / ফ-'-ল – to do // yafʿalūn // [Cognate: none])
85:7c:
بِالْمُؤْمِنِينَ
to the believers (bi-l-muʾminīna, বিল্-মু'মিনীন্; a-m-n / অ-ম-ন – to believe, be safe // muʾminīn // Cognate: Hebrew: he'emin "he believed")
85:7d:
شُهُودٌ
(were) witnesses (shuhūdun, শুহূদ্; sh-h-d / শ-হ-দ – to witness, be present // shuhūd // Cognate: Hebrew: ʿēd "witness")
Linguistic Gloss:
And they, over what [wa hum ʿalā mā] they were doing [yafʿalūna: verb from f-ʿ-l "to do"] to the believers [bi-l-muʾminīna: participle from a-m-n "to believe," cf. Hebrew he'emin "he believed"], (were) witnesses [shuhūdun: plural of shāhid from sh-h-d "to witness," cf. Hebrew ʿēd].
ওয়া হুম্ 'আলা মা ইয়াফ্'আলূনা বিল্-মু'মিনীনা শুহূদ।
(ও-ও-ও/ এবং; হ-ম/ তারা; '-ল-ও/ উপর; ম-আ/ যা; ফ-'-ল/ তারা করছিল; অ-ম-ন/ বিশ্বাসীদের (প্রতি); শ-হ-দ/ প্রত্যক্ষদর্শী)।
Tafsīr 85:7: Witnesses to Their Own Tyranny.
This verse confirms their culpability. They were shuhūd (witnesses) not against the believers, but over their own act of torture. They supervised the crime. This links back to the oath in 85:3 (wa shāhidin), implying these persecutors are also the "witness" who will testify against themselves (or be witnessed by Allah) on the Day of Judgment (al-mashhūd). Connects to 36:65 (Their hands will speak... and their legs will yashhadu [testify]), 41:21, and 24:24.
Verse 85:8 – The Believers' 'Crime'
85:8a:
وَمَا نَقَمُوا
And they did not resent (wa mā naqamū, ওয়া মা নাক্বামূ; w-w-w / ও-ও-ও – and // wa // [Cognate: none] ; n-q-m / ন-ক-ম – to resent, take vengeance // naqamū // [Cognate: none])
85:8b:
مِنْهُمْ إِلَّا
from them except (minhum illā, মিন্হুম্ ইল্লা; m-n / ম-ন – from // min // [Cognate: none] ; h-m / হ-ম – they // hum // [Cognate: none] ; illā / ইল্লা – except // illā // [Cognate: none])
85:8c:
أَن يُؤْمِنُوا
that they believed (an yuʾminū, আঁই ইয়ু'মিনূ; a-m-n / অ-ম-ন – to believe, be safe // yuʾminū // Cognate: Hebrew: he'emin "he believed")
85:8d:
بِاللَّهِ الْعَزِيزِ
in Allah, the Almighty, (bi-llāhi-l-ʿazīzi, বিল্লাহিল্ 'আযীযি; a-l-h / অ-ল-হ – deity // Allah // Cognate: Hebrew: Elohim ; ʿ-z-z / '-য-য – to be mighty // ʿazīz // [Cognate: none])
85:8e:
الْحَمِيدِ
the Praiseworthy (l-ḥamīdi, ল্-হামীদ্; ḥ-m-d / হ-ম-দ – to praise // ḥamīd // [Cognate: none])
Linguistic Gloss:
And they did not resent [wa mā naqamū: from n-q-m "to find fault with/resent"] from them except [minhum illā] that they believed [an yuʾminū: verb from a-m-n "to believe," cf. Hebrew he'emin] in Allah, the Almighty [bi-llāhi-l-ʿazīzi: ʿazīz from ʿ-z-z "mighty"], the Praiseworthy [al-ḥamīd: from ḥ-m-d "to praise"].
ওয়া মা নাক্বামূ মিন্হুম্ ইল্লা আঁই ইয়ু'মিনূ বিল্লাহিল্ 'আযীযিল হামীদ।
(ন-ক-ম/ তারা শত্রুতা পোষণ করেনি; অ-ম-ন/ তারা ঈমান এনেছিল (এই কারণে) ছাড়া; // cf. হিব্রু 'হে'এমিন'; অ-ল-হ/ আল্লাহর প্রতি; '-য-য/ যিনি মহাপরাক্রমশালী; হ-ম-দ/ যিনি প্রশংসিত)।
Tafsīr 85:8: The Sole Reason for Torture.
This verse exposes the absurdity of the persecution. The believers' only "crime" (naqamū implies finding fault) was their monotheistic faith (Tawḥīd). Their tormentors had no rational grievance other than ideological disagreement. The attributes Al-ʿAzīz (The Almighty) and Al-Ḥamīd (The Praiseworthy) are juxtaposed against the persecutors' tyranny: Allah has the real power (ʿIzzah) and is worthy of the real praise (Ḥamd), not the tyrant king. Connects to 5:59 (Do you tanqimūna [resent] us except that we believe?), 9:74, and 7:126.
Verse 85:9 – The True King
85:9a:
الَّذِي لَهُ
The One to Whom (belongs) (alladhī lahū, আল্লাযী লাহূ; alladhī / আল্লাযী – the one who // alladhī // [Cognate: none] ; l-m / ল-ম – to him // lahū // [Cognate: none])
85:9b:
مُلْكُ السَّمَاوَاتِ
sovereignty (of) the heavens (mulku-s-samāwāti, মুল্কুস্ সামাওয়াতি; m-l-k / ম-ল-ক – to own, rule // mulk // Cognate: Hebrew: melekh "king" ; s-m-w / স-ম-ও – to be high // samāwāt // Cognate: Hebrew: shāmayim "heavens")
85:9c:
وَالْأَرْضِ
and the earth (wa-l-arḍi, ওয়াল্ আরদ্ব্; w-w-w / ও-ও-ও – and // wa // [Cognate: none] ; a-r-ḍ / অ-র-দ্ব – earth // arḍ // Cognate: Akkadian: erṣetu "earth")
85:9d:
وَاللَّهُ عَلَىٰ
And Allah, over (wa-llāhu ʿalā, ওয়াল্লাহু 'আলা; a-l-h / অ-ল-হ – deity // Allah // Cognate: Hebrew: Elohim ; ʿ-l-w / '-ল-ও – upon // ʿalā // [Cognate: none])
85:9e:
كُلِّ شَيْءٍ
all things, (kulli shayʾin, কুল্লি শাই'ইন্; k-l-l / ক-ল-ল – all // kull // [Cognate: none] ; sh-y-ʾ / শ-য়-ʾ – thing // shayʾ // [Cognate: none])
85:9f:
شَهِيدٌ
(is) a Witness (shahīdun, শাহীদ; sh-h-d / শ-হ-দ – to witness // shahīd // Cognate: Hebrew: ʿēd "witness")
Linguistic Gloss:
The One to Whom (belongs) [alladhī lahū] sovereignty (of) the heavens [mulku-s-samāwāti: mulk from m-l-k "to rule," cf. Hebrew melekh "king"; samāwāt from s-m-w, cf. Hebrew shāmayim] and the earth [wa-l-arḍi: from a-r-ḍ, cf. Akkadian erṣetu], And Allah, over all things, (is) a Witness [wa-llāhu ʿalā kulli shayʾin shahīdun: shahīd (intensive form) from sh-h-d "to witness"].
আল্লাযী লাহূ মুল্কুস্ সামাওয়াতি ওয়াল্ আরদ্ব্; ওয়াল্লাহু 'আলা কুল্লি শাই'ইন্ শাহীদ।
(ম-ল-ক/ যার মালিকানা; // cf. হিব্রু 'মেলেখ'; স-ম-ও/ আসমানসমূহ; // cf. হিব্রু 'শামায়িম'; অ-র-দ্ব/ ও যমিনের; // cf. আক্কাদিয়ান 'এরসেতু'; অ-ল-হ/ এবং আল্লাহ; '-ল-ও/ সব; শ-য়-ʾ/ কিছুর; শ-হ-দ/ উপর সাক্ষী)।
Tafsīr 85:9: The Ultimate Sovereign and Witness.
This verse contrasts the tyrant king's fleeting power with Allah's eternal Mulk (Sovereignty). The persecutors acted as if they owned the earth, but true dominion belongs only to Allah. It concludes the description of Allah from 85:8. Crucially, it states Allah is Shahīd (an intensive Witness) over all things. While the persecutors were shuhūd (witnesses) to their own crime (85:7), Allah is the ultimate Shahīd who saw their crime and the believers' faith, guaranteeing future justice. Connects to 57:2 (His is the mulk...), 2:107, and 58:6 (Allah is Shahīd over all things).
Verse 85:10 – The Persecutors' Due
85:10a:
إِنَّ الَّذِينَ
Indeed, those who (inna-lladhīna, ইন্না ল্লাযীনা; inna / ইন্না – indeed // inna // [Cognate: none] ; alladhī / আল্লাযী – the one who // alladhī // [Cognate: none])
85:10b:
فَتَنُوا
persecuted (fatanū, ফাতানূ; f-t-n / ফ-ত-ন – to test, burn (metal), persecute // fatanū // [Cognate: none])
85:10c:
الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ
the believing men and the believing women (l-muʾminīna wa-l-muʾmināti, ল্-মু'মিনীনা ওয়াল্-মু'মিনাতি; a-m-n / অ-ম-ন – to believe // muʾminīn/muʾmināt // Cognate: Hebrew: he'emin "he believed")
85:10d:
ثُمَّ لَمْ يَتُوبُوا
then did not repent (thumma lam yatūbū, ছুম্মা লাম্ ইয়াতূবূ; thumma / ছুম্মা – then // thumma // [Cognate: none] ; l-m / ল-ম – not // lam // [Cognate: none] ; t-w-b / ত-ও-ব – to return, repent // yatūbū // [Cognate: none])
85:10e:
فَلَهُمْ عَذَابُ
then for them (is) torment (fa-lahum ʿadhābu, ফালাহুম্ 'আযাবু; f-a / ফ-অ – so, then // fa // [Cognate: none] ; l-m / ল-ম – for them // lahum // [Cognate: none] ; ʿ-dh-b / '-য-ব – torment // ʿadhāb // [Cognate: none])
85:10f:
جَهَنَّمَ
(of) Hell (jahannama, জ্বাহান্নামা; j-h-n-m / জ-হ-ন-ম – Gehenna, Hell // jahannam // Cognate: Hebrew: gē-hinnōm "Valley of Hinnom")
85:10g:
وَلَهُمْ عَذَابُ
and for them (is) torment (wa lahum ʿadhābu, ওয়া লাহুম্ 'আযাবু; w-w-w / ও-ও-ও – and // wa // [Cognate: none] ; l-m / ল-ম – for them // lahum // [Cognate: none] ; ʿ-dh-b / '-য-ব – torment // ʿadhāb // [Cognate: none])
85:10h:
الْحَرِيقِ
(of) the Burning (l-ḥarīqi, ল্-হারীক্ব্; ḥ-r-q / হ-র-ক – to burn // ḥarīq // [Cognate: none])
Linguistic Gloss:
Indeed, those who [inna-lladhīna] persecuted [fatanū: from f-t-n "to test/try," originally "to burn metal to test purity,"→"to persecute"] the believing men and the believing women [al-muʾminīna wa-l-muʾmināt: from a-m-n "to believe"], then did not repent [thumma lam yatūbū: from t-w-b "to return"], then for them (is) torment [fa-lahum ʿadhābu] (of) Hell [jahannama: cf. Hebrew gē-hinnōm], and for them (is) torment [wa lahum ʿadhābu] (of) the Burning [al-ḥarīqi: from ḥ-r-q "to burn," a specific, intense burning].
ইন্না ল্লাযীনা ফাতানুল্ মু'মিনীনা ওয়াল্ মু'মিনাতি ছুম্মা লাম্ ইয়াতূবূ ফালাহুম্ 'আযাবু জ্বাহান্নামা ওয়া লাহুম্ 'আযাবুল হারীক্ব্।
(ফ-ত-ন/ যারা ফিতনায় (নির্যাতনে) ফেলেছে; অ-ম-ন/ মুমিন পুরুষ ও মুমিন নারীদের; ত-ও-ব/ অতঃপর তওবা করেনি; '-য-ব/ তাদের জন্য রয়েছে আযাব; জ-হ-ন-ম/ জাহান্নামের; // cf. হিব্রু 'গে-হিন্নোম'; হ-র-ক/ এবং তাদের জন্য রয়েছে দহনযন্ত্রণা)।
Tafsīr 85:10: The Unrepentant Persecutor's Fate.
This verse delivers the verdict. The verb fatanū (from fitnah) links testing and persecution (its root means "to burn metal to test purity"). They "put to the test" the believers with fire. The verse poignantly leaves the door open: thumma lam yatūbū (then did not repent), implying had they repented, forgiveness was possible (per al-Ḥasan al-Baṣrī). Since they did not, they face two torments: the general ʿadhāb of Jahannam (cf. Hebrew gē-hinnōm) and the specific ʿadhāb al-ḥarīq (Torment of the Burning)—a perfect requital (lex talionis) for their crime of burning believers. Connects to 4:168, 9:104 (Allah accepts repentance), and 4:56.
Verse 85:11 – The Believers' Reward
85:11a:
إِنَّ الَّذِينَ
Indeed, those who (inna-lladhīna, ইন্না ল্লাযীনা; inna / ইন্না – indeed // inna // [Cognate: none] ; alladhī / আল্লাযী – the one who // alladhī // [Cognate: none])
85:11b:
آمَنُوا
believed (āmanū, আ-মানূ; a-m-n / অ-ম-ন – to believe, be safe // āmanū // Cognate: Hebrew: he'emin "he believed")
85:11c:
وَعَمِلُوا
and did (wa ʿamilū, ওয়া 'আমিলূ; ʿ-m-l / '-ম-ল – to work, do // ʿamilū // [Cognate: none])
85:11d:
الصَّالِحَاتِ
righteous deeds (ṣ-ṣāliḥāti, স্-সালিহাতি; ṣ-l-ḥ / স-ল-হ – to be righteous, good // ṣāliḥāt // [Cognate: none])
85:11e:
لَهُمْ جَنَّاتٌ
for them (are) Gardens (lahum jannātun, লাহুম্ জ্বান্নাতুন্; l-m / ল-ম – for them // lahum // [Cognate: none] ; j-n-n / জ-ন-ন – to cover, conceal // jannāt // Cognate: Hebrew: gan "garden")
85:11f:
تَجْرِي مِن
flow from (tajrī min, তাজ্ব্রী মিন্; j-r-y / জ-র-য় – to flow, run // tajrī // [Cognate: none] ; m-n / ম-ন – from // min // [Cognate: none])
85:11g:
تَحْتِهَا الْأَنْهَارُ
beneath them, the rivers (taḥtihā-l-anhāru, তাহ্তিহাল্ আন্হার্; t-ḥ-t / ত-হ-ত – beneath // taḥti // [Cognate: none] ; n-h-r / ন-হ-র – to flow, river // anhār // Cognate: Syriac: nahrā "river")
85:11h:
ذَٰلِكَ الْفَوْزُ
That (is) the triumph (dhālika-l-fawzu, যা-লিকাল্ ফাওযু; dhālika / যা-লিকা – that // dhālika // [Cognate: none] ; f-w-z / ফ-ও-য – to attain, be successful // fawz // [Cognate: none])
85:11i:
الْكَبِيرُ
the Great (l-kabīru, ল্-কাবীর; k-b-r / ক-ব-র – to be great // kabīr // Cognate: Hebrew: kabbīr "great, mighty")
Linguistic Gloss:
Indeed, those who [inna-lladhīna] believed [āmanū: from a-m-n, cf. Hebrew he'emin] and did [wa ʿamilū: from ʿ-m-l "to work"] righteous deeds [aṣ-ṣāliḥāt: from ṣ-l-ḥ "to be good"], for them (are) Gardens [lahum jannātun: jannāt from j-n-n "to conceal," cf. Hebrew gan "garden"] flow from [tajrī min: tajrī from j-r-y "to flow"] beneath them, the rivers [taḥtihā-l-anhāru: anhār from n-h-r, cf. Syriac nahrā "river"]; That (is) the triumph [dhālika-l-fawzu: fawz from f-w-z "to succeed"] the Great [al-kabīru: from k-b-r "to be great," cf. Hebrew kabbīr].
ইন্না ল্লাযীনা আ-মানূ ওয়া 'আমিলুস্ সালিহাতি লাহুম্ জ্বান্নাতুন্ তাজ্ব্রী মিন্ তাহ্তিহাল্ আন্হার; যা-লিকাল্ ফাওযুল্ কাবীর।
(অ-ম-ন/ যারা ঈমান এনেছে; // cf. হিব্রু 'হে'এমিন'; '-ম-ল/ এবং কাজ করেছে; স-ল-হ/ সৎ; জ-ন-ন/ তাদের জন্য রয়েছে জান্নাত; // cf. হিব্রু 'গান'; জ-র-য়/ প্রবাহিত হয়; ত-হ-ত/ যার তলদেশে; ন-হ-র/ নদীসমূহ; // cf. সিরিয়াক 'নাহরা'; ফ-ও-য/ এটিই মহাসাফল্য; ক-ব-র/ মহান; // cf. হিব্রু 'কাব্বীর')।
Tafsīr 85:11: The Ultimate Triumph.
This verse presents the antithesis to 85:10, directly contrasting the persecutors' ḥarīq (Burning) with the believers' jannāt (Gardens). Ibn Kathīr notes this reward is for the prerequisite combination of īmān (faith, from a-m-n) and ʿamal ṣāliḥ (righteous action, from ʿ-m-l and ṣ-l-ḥ). The jannāt tajrī... formula is the Qur'ān's quintessential image of paradise. This reward is termed al-fawz al-kabīr (the Great Triumph), reframing the believers' fiery death not as a defeat, but as the very mechanism of their ultimate victory. Connects to 9:72 (Allah has promised... Gardens), 47:15, and 9:111. Parallels Revelation 22:1-2 ("...river of the water of life... flowing... in the middle of its street").
Verse 85:12 – The Inescapable Grasp
85:12a:
إِنَّ بَطْشَ
Indeed, the grasp (inna baṭsha, ইন্না বাত্ব্শা; inna / ইন্না – indeed // inna // [Cognate: none] ; b-ṭ-sh / ব-ত-শ – to seize violently // baṭsh // [Cognate: none])
85:12b:
رَبِّكَ
(of) your Lord (rabbika, রাব্বিকা; r-b-b / র-ব-ব – lord, sustainer // rabb // [Cognate: none] ; k-f / ক-ফ – you // ka // [Cognate: none])
85:12c:
لَشَدِيدٌ
(is) surely severe (la-shadīdun, লাশাদীদ্; l-a / ল-অ – surely // la // [Cognate: none] ; sh-d-d / শ-দ-দ – to be strong, hard // shadīd // [Cognate: none])
Linguistic Gloss:
Indeed, the grasp [inna baṭsha: baṭsh from b-ṭ-sh "to seize violently and powerfully"] (of) your Lord [rabbika: from r-b-b "Lord"] (is) surely severe [la-shadīdun: emphatic la- + shadīd from sh-d-d "to be strong/severe"].
ইন্না বাত্ব্শা রাব্বিকা লাশাদীদ্।
(ব-ত-শ/ নিশ্চয়ই পাকড়াও; র-ব-ব/ তোমার রবের; শ-দ-দ/ অত্যন্ত কঠিন)।
Tafsīr 85:12: The Severity of Divine Justice.
After outlining the two fates, this verse addresses the Prophet ﷺ directly (Rabbika, "Your Lord"), reminding him that Allah's baṭsh (violent, decisive grasp) is shadīd (severe). Al-Qurṭubī explains this baṭsh is His punishment of the tyrants, like those of the Ukhdūd. It serves as both a warning to the disbelievers of Quraysh and a comfort to the believers, assuring them that the apparent impunity of their persecutors (like Abū Jahl) is temporary. Connects to 11:102 (the grasp [akhdh] of your Lord... is painful, severe), 7:167, and 50:36.
Verse 85:13 – The Originator and Restorer
85:13a:
إِنَّهُ هُوَ
Indeed, He, He (innahū huwa, ইন্নাহূ হুওয়া; inna / ইন্না – indeed // inna // [Cognate: none] ; h-w / হ-ও – he // huwa // [Cognate: none])
85:13b:
يُبْدِئُ
originates (yubdiʾu, ইয়ুব্দিউ; b-d-ʾ / ব-দ-ʾ – to begin, start // yubdiʾu // [Cognate: none])
85:13c:
وَيُعِيدُ
and restores (wa yuʿīdu, ওয়া ইয়ু'ঈদ্; ʿ-w-d / '-ও-দ – to return, repeat // yuʿīdu // [Cognate: none])
Linguistic Gloss:
Indeed, He, He [innahū huwa: emphatic use of two pronouns] originates [yubdiʾu: verb from b-d-ʾ "to begin/initiate creation"], and restores [wa yuʿīdu: verb from ʿ-w-d "to repeat/bring back," i.e., resurrect].
ইন্নাহূ হুওয়া ইয়ুব্দিউ ওয়া ইয়ু'ঈদ।
(ইন্না/ নিশ্চয়ই; হ-ও/ তিনি; ব-দ-ʾ/ তিনিই প্রথমবার সৃষ্টি করেন; '-ও-দ/ এবং তিনিই পুনর্বার সৃষ্টি করবেন)।
Tafsīr 85:13: The Cycle of Creation.
This verse provides the rationale for why Allah's grasp (85:12) and His promise of Judgment (85:2) are certain. He who yubdiʾu (originates) creation ex nihilo is fully capable of yuʿīdu (restoring/repeating) it for resurrection. Ṭabarī links this to the preceding verses: He originated the Aṣḥāb al-Ukhdūd and will restore them (both believers and persecutors) for judgment. This is a core Qur'ānic argument for the afterlife. Connects to 30:27 (He who originates creation, then repeats it), 10:4, and 29:19.
Verse 85:14 – The All-Loving
85:14a:
وَهُوَ
And He (wa huwa, ওয়া হুওয়া; w-w-w / ও-ও-ও – and // wa // [Cognate: none] ; h-m / হ-ম – he // huwa // [Cognate: none])
85:14b:
الْغَفُورُ
(is) the Forgiving, (l-ghafūru, ল্-গাফূর; gh-f-r / গ-ফ-র – to cover, forgive // ghafūr // [Cognate: none])
85:14c:
الْوَدُودُ
the Loving (l-wadūdu, ল্-ওয়াদূদ্; w-d-d / ও-দ-দ – to love // wadūd // [Cognate: none])
Linguistic Gloss:
And He [wa huwa] (is) the Forgiving, [al-ghafūru: intensive form from gh-f-r "to cover/forgive"], the Loving [al-wadūdu: intensive form from w-d-d "to love," implying active, manifest love].
ওয়া হুওয়াল্ গাফূরুল্ ওয়াদূদ।
(হ-ও/ এবং তিনি; গ-ফ-র/ ক্ষমাশীল; ও-দ-দ/ প্রেমময়)।
Tafsīr 85:14: The Forgiving and Loving.
Following the severity of baṭsh (85:12), these attributes show the other side of Divine nature. He is Al-Ghafūr (The All-Forgiving), linking back to the offer of repentance in 85:10. He is also Al-Wadūd (The All-Loving), a rarer attribute. Al-Qurṭubī suggests this means He is "beloved by His righteous servants" and "loving towards them." This love is why He rewards the martyrs (85:11) and why His baṭsh against those who harm His beloved ones is so severe. Connects to 11:90 (...seek forgiveness... My Lord is Merciful, Wadūd) and 15:49.
Verse 85:15 – The Lord of the Throne
85:15a:
ذُو الْعَرْشِ
Possessor (of) the Throne, (dhu-l-ʿarshi, যুল্ 'আর্শি; dh-w / য-ও – possessor of // dhū // [Cognate: none] ; ʿ-r-sh / '-র-শ – throne, edifice // ʿarsh // Cognate: Hebrew: 'eres "couch, bed")
85:15b:
الْمَجِيدُ
the Glorious (l-majīdu, ল্-মাজ্বীদ্; m-j-d / ম-জ-দ – to be glorious, noble // majīd // [Cognate: none])
Linguistic Gloss:
Possessor (of) the Throne, [dhu-l-ʿarshi: dhū "possessor" + ʿarsh "throne," cf. Hebrew 'eres "couch"], the Glorious [al-majīdu: from m-j-d "to be glorious/noble"].
যুল্ 'আর্শিল্ মাজ্বীদ।
(য-ও/ অধিপতি; '-র-শ/ আরশের; // cf. হিব্রু 'এরেস' "পালঙ্ক"; ম-জ-দ/ সম্মানিত)।
Tafsīr 85:15: The Glorious Sovereign.
This verse re-asserts Allah's absolute authority, contrasting it with the earthly tyrants (like the king of the Ukhdūd). He is Dhū-l-ʿArsh (Lord of the Throne), the ultimate symbol of sovereignty, far above the petty mulk (85:9) of human kings. Al-Majīd (The Glorious) defines His essence as inherently noble and magnificent, the source of all honor, unlike the false glory sought by tyrants. Connects to 57:2 (His is the sovereignty), 20:5 (The Most Gracious is established on the ʿArsh), and 11:73 (Ḥamīd, Majīd).
Verse 85:16 – The Absolute Doer
85:16a:
فَعَّالٌ لِّمَا
Doer (of) what (faʿʿālun li-mā, ফা'আ'লুল্ লিমা; f-ʿ-l / ফ-'-ল – to do // faʿʿāl // [Cognate: none] ; l-m / ল-ম – for // li // [Cognate: none] ; m-ā / ম-আ – what // mā // [Cognate: none])
85:16b:
يُرِيدُ
He wills (yurīdu, ইয়ুরীদ্; r-w-d / র-ও-দ – to seek, wish // yurīdu // [Cognate: none])
Linguistic Gloss:
Doer (of) what [faʿʿālun li-mā: faʿʿāl (intensive form) from f-ʿ-l "to do" + li-mā "for what"], He wills [yurīdu: verb from r-w-d "to seek/will"].
ফা'আ'লুল্ লিমা ইয়ুরীদ।
(ফ-'-ল/ তিনি তা-ই করেন; র-ও-দ/ যা তিনি চান)।
Tafsīr 85:16: The Unrestricted Will.
This verse defines divine omnipotence. Faʿʿālun is an intensive form, meaning "One Who does abundantly and effectively." His Irādah (Will) is unrestricted. Unlike human kings, who are constrained, Allah does exactly what He wills. This connects all the previous themes: He willed to create (85:13), He wills to forgive or punish (85:14, 85:12), He willed to allow the Ukhdūd martyrdom (as a test), and He wills to enact ultimate justice. Connects to 11:107 (Doer of what He wills) and 3:40 (Allah does what He wills).
Verse 85:17 – The Historical Precedent
85:17a:
هَلْ أَتَاكَ
Has (there) come to you (hal atāka, হাল্ আতা-কা; hal / হাল – has (interrogative) // hal // [Cognate: none] ; a-t-y / অ-ত-য় – to come // atā // [Cognate: none] ; k-f / ক-ফ – you // ka // [Cognate: none])
85:17b:
حَدِيثُ
the story (ḥadīthu, হাদীছু; ḥ-d-th / হ-দ-ছ – to be new, narrate // ḥadīth // [Cognate: none])
85:17c:
الْجُنُودِ
(of) the hosts (l-junūdi, ল্-জ্বুনূদ্; j-n-d / জ-ন-দ – to conscript, army // junūd // Cognate: Aramaic: gundā "troop")
Linguistic Gloss:
Has (there) come to you [hal atāka: interrogative hal + verb atā from a-t-y "to come"], the story [ḥadīthu: from ḥ-d-th "to narrate"], (of) the hosts [al-junūdi: plural of jund from j-n-d "army," cf. Aramaic gundā].
হাল্ আতা-কা হাদীছুল্ জ্বুনূদ।
(হাল/ আপনার কাছে কি এসেছে; হ-দ-ছ/ বৃত্তান্ত; জ-ন-দ/ বাহিনীসমূহের; // cf. আরামাইক 'গুন্দা' "সৈন্যদল")।
Tafsīr 85:17: The Story of the Armies.
This question shifts the Sūrah's focus from the pre-Islamic Ukhdūd story to two more recent, well-known examples of destroyed tyrants. This ḥadīth (narrative) is directed at the Prophet ﷺ to console him and warn his persecutors. The junūd (hosts) are the embodiment of worldly military power that opposes divine message. This connects to 11:120 (We relate to you the stories... to make firm your heart).
Verse 85:18 – The Identified Hosts
85:18a:
فِرْعَوْنَ
Pharaoh (firʿawna, ফির্'আওনা; f-r-ʿ-n / ফ-র-'-ন – Pharaoh // firʿawn // Cognate: Egyptian: pr-ʿꜣ "Great House")
85:18b:
وَثَمُودَ
and Thamud (wa thamūda, ওয়া ছামূদ্; th-m-d / ছ-ম-দ – Thamud // thamūd // [Cognate: none])
Linguistic Gloss:
Pharaoh [firʿawna: cf. Egyptian pr-ʿꜣ "Great House"→"King"], and Thamud [wa thamūda: a known ancient Arabian tribe].
ফির্'আওনা ওয়া ছামূদ।
(ফ-র-'-ন/ ফেরাউনের; // cf. মিশরীয় 'প্র-আ' "মহান ঘর"; ছ-ম-দ/ ও সামূদের)।
Tafsīr 85:18: Pharaoh and Thamud.
These are the two junūd (hosts). Firʿawn (Pharaoh), the ultimate symbol of arrogant tyranny who opposed Moses and was drowned (79:24-25). Thamūd, the powerful Arab tribe who defied their Prophet Ṣāliḥ, hamstrung the She-Camel, and were destroyed by a seismic blast (91:14). Ibn Kathīr notes they represent two types of destruction: Pharaoh, a foreign power, and Thamud, a domestic one. The message to Quraysh is clear: Allah's baṭsh (85:12) can destroy powerful foreign empires and powerful local tribes alike.
Verse 85:19 – The Persistent Denial
85:19a:
بَلِ الَّذِينَ
But those who (bali-lladhīna, বালিল্লাযীনা; bal / বাল – but, nay // bal // [Cognate: none] ; alladhī / আল্লাযী – the one who // alladhī // [Cognate: none])
85:19b:
كَفَرُوا
disbelieved (kafarū, কাফারূ; k-f-r / ক-ফ-র – to cover, deny // kafarū // Cognate: Syriac: kpar "he denied")
85:19c:
فِي تَكْذِيبٍ
(are) in denial (fī takdhībin, ফী তাক্যীব্; f-ī / ফ-ঈ – in // fī // [Cognate: none] ; k-dh-b / ক-য-ব – to lie, deny // takdhīb // [Cognate: none])
Linguistic Gloss:
But those who [bali-lladhīna] disbelieved [kafarū: from k-f-r "to cover/deny," cf. Syriac kpar], (are) in denial [fī takdhībin: takdhīb (verbal noun) from k-dh-b "to deny as false"].
বালিল্লাযীনা কাফারূ ফী তাক্যীব্।
(বাল/ বরং; ক-ফ-র/ যারা কুফরী করেছে; // cf. সিরিয়াক 'কপার'; ক-য-ব/ তারা মিথ্যারোপ করায় লিপ্ত)।
Tafsīr 85:19: The State of Denial.
Despite the historical lessons (Ukhdūd, Pharaoh, Thamud), the Meccan disbelievers (alladhīna kafarū) persist. The phrase fī takdhīb (in denial) implies they are immersed in a state of denial, not just committing a single act. This connects their attitude directly to the historical tyrants, implying a similar mindset and warning of a similar fate. Connects to 36:15 (You are only lying [takdhibūn]) and 50:5 (They denied the truth).
Verse 85:20 – The Divine Encirclement
85:20a:
وَاللَّهُ مِن
And Allah, from (wa-llāhu min, ওয়াল্লাহু মিন্; w-w-w / ও-ও-ও – and // wa // [Cognate: none] ; a-l-h / অ-ল-হ – deity // Allah // Cognate: Hebrew: Elohim ; m-n / ম-ন – from // min // [Cognate: none])
85:20b:
وَرَائِهِم
behind them, (warāʾihim, ওয়ারা~ইহিম্; w-r-y / ও-র-য় – to be behind // warāʾ // [Cognate: none])
85:20c:
مُّحِيطٌ
(is) encompassing (muḥīṭun, মুহীত্ব্; ḥ-w-ṭ / হ-ও-ত – to surround, encircle // muḥīṭ // [Cognate: none])
Linguistic Gloss:
And Allah, from [wa-llāhu min] behind them, [warāʾihim: locative noun from w-r-y "behind"], (is) encompassing [muḥīṭun: active participle from ḥ-w-ṭ "to surround"].
ওয়াল্লাহু মিঁও ওয়ারা~ইহিম্ মুহীত্ব্।
(অ-ল-হ/ আর আল্লাহ; ও-র-য়/ তাদের পশ্চাতে; হ-ও-ত/ পরিবেষ্টনকারী)।
Tafsīr 85:20: The Inescapable Encirclement.
This is the answer to their takdhīb (denial). They think they are free, but Allah is muḥīṭ (Encompassing) them min warāʾihim (from behind them)—the direction from which they least expect it. They cannot escape His knowledge, power, or His baṭsh (85:12). Al-Qurṭubī says this means they are in His grasp, and their plots are futile. Connects to 2:19 (Allah muḥīṭ with the disbelievers) and 41:54 (He is, over all things, Muḥīṭ).
Verse 85:21 – The True Word
85:21a:
بَلْ هُوَ
But it (is) (bal huwa, বাল্ হুওয়া; bal / বাল – but, nay // bal // [Cognate: none] ; h-w / হ-ও – it // huwa // [Cognate: none])
85:21b:
قُرْآنٌ
a Qur'an (qurʾānun, ক্বুর্আ-নুন্; q-r-ʾ / ক-র-ʾ – to read, recite // qurʾān // Cognate: Syriac: qeryānā "reading, scripture")
85:21c:
مَّجِيدٌ
Glorious (majīdun, মাজ্বীদ্; m-j-d / ম-জ-দ – to be glorious, noble // majīd // [Cognate: none])
Linguistic Gloss:
But it (is) [bal huwa] a Qur'an [qurʾānun: verbal noun from q-r-ʾ "to read/recite," cf. Syriac qeryānā "reading"], Glorious [majīdun: from m-j-d "to be glorious/noble"].
বাল্ হুওয়া ক্বুর্আ-নুম্ মাজ্বীদ।
(বাল/ বরং; হ-ও/ তা; ক-র-ʾ/ এক কুরআন; // cf. সিরিয়াক 'কেরিয়ানা'; ম-জ-দ/ সম্মানিত)।
Tafsīr 85:21: The Glorious Recitation.
This bal (But) corrects their takdhīb (denial). What they deny is not human poetry or falsehood; it is Qurʾānun Majīd (a Glorious Qur'an). The same attribute Majīd (Glorious) used for the Lord of the Throne (85:15) is now applied to His revelation. Its source is Majīd, therefore its content is Majīd. It is noble, sublime, and true, unlike their baseless denials. Connects to 50:1 (Qāf. By the Qurʾān al-Majīd) and 36:2.
Verse 85:22 – The Preserved Tablet
85:22a:
فِي لَوْحٍ
In a Tablet (fī lawḥin, ফী লাওহিন্; f-ī / ফ-ঈ – in // fī // [Cognate: none] ; l-w-ḥ / ল-ও-হ – tablet, board // lawḥ // Cognate: Hebrew: lūaḥ "tablet")
85:22b:
مَّحْفُوظٍ
Preserved (maḥfūẓin, মাহ্ফূয্ব্; ḥ-f-ẓ / হ-ফ-য – to guard, preserve // maḥfūẓ // [Cognate: none])
Linguistic Gloss:
In a Tablet [fī lawḥin: lawḥ "plank/tablet," cf. Hebrew lūaḥ "tablet"], Preserved [maḥfūẓin: passive participle from ḥ-f-ẓ "to guard/preserve"].
ফী লাওহিম্ মাহ্ফূয্ব্।
(ল-ও-হ/ এক ফলকে; // cf. হিব্রু 'লুআহ'; হ-ফ-য/ সংরক্ষিত)।
Tafsīr 85:22: The Preserved Source.
This final verse states why the Qur'an is Majīd (Glorious) and why their denial is futile. Its origin is fī Lawḥin Maḥfūẓ (in a Preserved Tablet). Classical exegetes like Ibn Kathīr affirm this as the celestial Archetype/Umm al-Kitāb (Mother of the Book) mentioned in 13:39 and 43:4. It is maḥfūẓ (guarded) from any corruption, alteration (unlike previous scriptures, per Islamic theology), or error. The Sūrah thus ends by contrasting the fleeting, destroyed plots of men (Ukhdūd, Pharaoh) with the eternal, unassailable, and Majīd Word of Allah.
সূরা আল-বুরুজ
৮৫: ১. ওয়াস্-সামা~ই যাতিল বুরূজ্ব।
(স-ম-ও/ আসমান; য-ও/ অধিকারী; ব-র-জ/ নক্ষত্রপুঞ্জ; // cf. সিরিয়াক 'বুর্গা' "দুর্গ")।
৮৫: ২. ওয়াল্-ইয়াওমিল মাও'ঊদ।
(য়-ও-ম/ দিন; // cf. হিব্রু 'ইয়োম'; ও-'-দ/ প্রতিশ্রুত)।
৮৫: ৩. ওয়া শাহিদিঁও ওয়া মাশ্হূদ।
(শ-হ-দ/ সাক্ষী; শ-হ-দ/ সাক্ষ্যকৃত; // cf. হিব্রু 'এদ' "সাক্ষী")।
৮৫: ৪. ক্বুতিলা আস্'হাবুল উখ্দূদ।
(ক-ত-ল/ ধ্বংস হোক; স-হ-ব/ অধিবাসী; খ-দ-দ/ গর্ত)।
৮৫: ৫. আন্-নারি যাতিল ওয়াক্বূদ।
(ন-ও-র/ আগুন; // cf. হিব্রু 'নূর'; য-ও/ অধিকারী; ও-ক-দ/ ইন্ধন)।
৮৫: ৬. ইয হুম্ 'আলাইহা ক্বু'ঊদ।
(ইয/ যখন; হ-ম/ তারা; '-ল-ও/ তার পাশে; ক-'-দ/ উপবিষ্ট)।
৮৫: ৭. ওয়া হুম্ 'আলা মা ইয়াফ্'আলূনা বিল্-মু'মিনীনা শুহূদ।
(হ-ম/ তারা; ফ-'-ল/ যা করছিল; অ-ম-ন/ বিশ্বাসীদের প্রতি; শ-হ-দ/ প্রত্যক্ষদর্শী)।
৮৫: ৮. ওয়া মা নাক্বামূ মিন্হুম্ ইল্লা আঁই ইয়ু'মিনূ বিল্লাহিল্ 'আযীযিল হামীদ।
(ন-ক-ম/ তারা শত্রুতা করেনি; অ-ম-ন/ তারা ঈমান এনেছিল এ কারণে ছাড়া; অ-ল-হ/ আল্লাহর প্রতি; '-য-য/ মহাপরাক্রমশালী; হ-ম-দ/ প্রশংসিত)।
৮৫: ৯. আল্লাযী লাহূ মুল্কুস্ সামাওয়াতি ওয়াল্ আরদ্ব্; ওয়াল্লাহু 'আলা কুল্লি শাই'ইন্ শাহীদ।
(ম-ল-ক/ যার মালিকানা; // cf. হিব্রু 'মেলেখ'; স-ম-ও/ আসমানসমূহ; অ-র-দ্ব/ ও যমিনের; অ-ল-হ/ এবং আল্লাহ; শ-হ-দ/ সব কিছুর উপর সাক্ষী)।
৮৫: ১০. ইন্না ল্লাযীনা ফাতানুল্ মু'মিনীনা ওয়াল্ মু'মিনাতি ছুম্মা লাম্ ইয়াতূবূ ফালাহুম্ 'আযাবু জ্বাহান্নামা ওয়া লাহুম্ 'আযাবুল হারীক্ব্।
(ফ-ত-ন/ যারা নির্যাতনে ফেলেছে; অ-ম-ন/ মুমিন পুরুষ ও নারীদের; ত-ও-ব/ অতঃপর তওবা করেনি; '-য-ব/ তাদের জন্য আযাব; জ-হ-ন-ম/ জাহান্নামের; // cf. হিব্রু 'গে-হিন্নোম'; হ-র-ক/ ও দহনযন্ত্রণা)।
৮৫: ১১. ইন্না ল্লাযীনা আ-মানূ ওয়া 'আমিলুস্ সালিহাতি লাহুম্ জ্বান্নাতুন্ তাজ্ব্রী মিন্ তাহ্তিহাল্ আন্হার; যা-লিকাল্ ফাওযুল্ কাবীর।
(অ-ম-ন/ যারা ঈমান এনেছে; '-ম-ল/ ও সৎকাজ করেছে; জ-ন-ন/ তাদের জন্য রয়েছে জান্নাত; // cf. হিব্রু 'গান'; জ-র-য়/ যার তলদেশে নদী প্রবাহিত; ফ-ও-য/ এটিই মহাসাফল্য; ক-ব-র/ মহান)।
৮৫: ১২. ইন্না বাত্ব্শা রাব্বিকা লাশাদীদ্।
(ব-ত-শ/ নিশ্চয়ই পাকড়াও; র-ব-ব/ তোমার রবের; শ-দ-দ/ অত্যন্ত কঠিন)।
৮৫: ১৩. ইন্নাহূ হুওয়া ইয়ুব্দিউ ওয়া ইয়ু'ঈদ।
(ব-দ-ʾ/ তিনিই প্রথমবার সৃষ্টি করেন; '-ও-দ/ এবং তিনিই পুনর্বার সৃষ্টি করবেন)।
৮৫: ১৪. ওয়া হুওয়াল্ গাফূরুল্ ওয়াদূদ।
(গ-ফ-র/ তিনি ক্ষমাশীল; ও-দ-দ/ প্রেমময়)।
৮৫: ১৫. যুল্ 'আর্শিল্ মাজ্বীদ।
(য-ও/ অধিপতি; '-র-শ/ আরশের; ম-জ-দ/ সম্মানিত)।
৮৫: ১৬. ফা'আ'লুল্ লিমা ইয়ুরীদ।
(ফ-'-ল/ তিনি তা-ই করেন; র-ও-দ/ যা তিনি চান)।
৮৫: ১৭. হাল্ আতা-কা হাদীছুল্ জ্বুনূদ।
(হাল/ আপনার কাছে কি এসেছে; হ-দ-ছ/ বৃত্তান্ত; জ-ন-দ/ বাহিনীসমূহের)।
৮৫: ১৮. ফির্'আওনা ওয়া ছামূদ।
(ফ-র-'-ন/ ফেরাউনের; // cf. মিশরীয় 'প্র-আ'; ছ-ম-দ/ ও সামূদের)।
৮ল: ১৯. বালিল্লাযীনা কাফারূ ফী তাক্যীব্।
(বাল/ বরং; ক-ফ-র/ যারা কুফরী করেছে; ক-য-ব/ তারা মিথ্যারোপ করায় লিপ্ত)।
৮৫: ২০. ওয়াল্লাহু মিঁও ওয়ারা~ইহিম্ মুহীত্ব্।
(অ-ল-হ/ আর আল্লাহ; ও-র-য়/ তাদের পশ্চাতে; হ-ও-ত/ পরিবেষ্টনকারী)।
৮৫: ২১. বাল্ হুওয়া ক্বুর্আ-নুম্ মাজ্বীদ।
(বাল/ বরং; হ-ও/ তা; ক-র-ʾ/ এক সম্মানিত কুরআন; // cf. সিরিয়াক 'কেরিয়ানা'; ম-জ-দ/ সম্মানিত)।
৮৫: ২২. ফী লাওহিম্ মাহ্ফূয্ব্।
(ল-ও-হ/ এক ফলকে; // cf. হিব্রু 'লুআহ'; হ-ফ-য/ সংরক্ষিত)।
Footnote:
Philological Excavation: The Root B-R-J
Subject: The semantic evolution of Buruj (Constellations/Towers)
Roots Involved: Semitic B-R-J | Greek P-R-G | Latin B-R-G
I. The Loanword Trajectory: Earth to Sky
The term Buruj represents a rare instance of an architectural loanword ascending to a cosmological theological term.
The Indo-European Origin: Most philologists argue the root is not native Proto-Semitic but a loan from Greek (pyrgos; tower/fortified structure) or Latin (burgus; watchtower/fort). This connects to Germanic (burg; city/fortress) and English (borough).
The Semantic Bridge: The transition from "stone tower" to "star cluster" relies on the concept of stations (manazil). Just as soldiers man watchtowers on a perimeter, the Zodiacal signs were viewed as "stations" regarding the sun's path and "garrisons" guarding the heavens.
II. Comparative Semitic Analysis
1. Classical Arabic (Quranic & Literary)
Term: Burj (sg) / Buruj (pl)
Primary Meaning: A highly visible tower, fortress, or citadel.
Cosmological Meaning: The 12 Signs of the Zodiac (Zodiacal belt).
Theological Nuance: In the Quran, Buruj are not merely decorative stars (zinah) but military structures.
Context: "We have placed in the sky constellations" (burujan) "and guarded them" (hafiznaha). (Surah Al-Hijr 15:16).
Function: They serve as an apotropaic barrier (warding off evil), preventing the Shayatin (demons) from eavesdropping on the High Council (al-Mala' al-A'la).
2. Rabbinic Hebrew & Aramaic
Term: Burgin (plural) / Burgan
Source: Found in the Mishnah and Talmud (e.g., Oholot 18:9).
Meaning: A standalone watchtower in a field or vineyard, distinct from a city wall.
Contrast: Biblical Hebrew uses Migdal (m-g-d-l) for tower. The appearance of Burgin in later Hebrew confirms the loanword status during the Hellenistic period, paralleling the Arabic adoption.
3. Syriac (Classical Aramaic)
Term: Burga
Usage: A turret or dove-cote; a high station.
Liturgical Usage: Often used metaphorically in Syriac hymns to describe Mary or saints as "Towers of Faith," paralleling the Quranic imagery of strength and height.
III. Theological Synthesis: Why "Buruj" and not "Nujum"?
The Quran selects Buruj over common terms for stars/constellations to emphasize sovereignty and defense rather than mere light.
| Term | Etymology | Connotation |
| Nujum | n-j-m (to appear/rise) | Stars as navigational aids or light sources. |
| Kawakib | k-b-k-b (massive body/orb) | Planets/Stars as physical objects. |
| Masabih | s-b-h (lamp/lantern) | Stars as decoration/illumination. |
| Buruj | b-r-j (fortress/tower) | Stars as a garrisoned celestial boundary. |
Summary: In Surah Al-Buruj, the oath is not just by "pretty stars," but by the Fortified Heavens. This creates a powerful irony: The People of the Ditch built a fire in a trench (low, earthbound, weak) to destroy believers, while God controls the Buruj (high, sky-bound, invincible fortresses). The "Fire of God" (Hell) and the "Towers of God" (Heaven) encircle the petty fire of the tyrant.
Philological Excavation: The Preserved Tablet (Al-Lawh Al-Mahfuz)
Subject: The metaphysical archetype of Revelation
Roots Involved: Arabic L-W-H | Hebrew L-W-H | Akkadian L-'-U
I. Lexical Decomposition
1. Lawh (The Tablet)
Root: l-w-h (lam-waw-ha)
Primary Meaning: To loom, to appear, to gleam; a broad, flat surface.
Material Evolution: Originally referred to shoulder blades (scapula) of camels used for writing in pre-Islamic Arabia, or broad planks of wood/cedar.
Cognate Semitic:
Hebrew: Luaḥ (pl. Luhot) — Specifically used for the Tablets of Stone (Luhot Ha-Brit) given to Moses.
Akkadian: Le'u — A wooden writing board covered in wax, used for royal decrees or astronomical data.
Ugaritic: Lḥ — A message or letter sent between deities/kings.
Theological Implication: The use of Lawh connects the Quran to the Mosaic Covenant (the Ten Commandments), establishing it as the final iteration of the "Divine Inscription."
2. Mahfuz (The Preserved)
Root: h-f-z (ha-fa-za)
Primary Meaning: To guard, watch over, keep safe, memorize.
Grammar: Passive participle (ism maf'ul).
Semantic Field: Unlike maknun (hidden/treasured), mahfuz implies active defense. It suggests a state of being under constant surveillance to prevent tampering.
Contextual Link: Just as the Buruj (constellations/fortresses) in verse 1 guard the sky from eavesdropping demons, the Lawh Mahfuz is guarded from alteration or theft.
II. The Cosmic Archive: Comparative Theology
A. The celestial hard drive
In the Ancient Near East, the destiny of the world was often viewed as being written on tablets.
Mesopotamia: The Dup Shimati (Tablet of Destinies). Whoever possessed it (god Enlil or Marduk) controlled the fate of the universe.
Quranic Correction: The Quran shifts this from a mythological artifact of power struggles to a static, unalterable record of Divine Knowledge (Ilm) and Decree (Qadar), owned solely by Allah.
B. The "Soft" vs. "Hard" Tablet
L-W-H (Lawh): Indicates the archetype. It is the source code.
Q-R-' (Quran): Indicates the recitation. It is the executed program/output.
The relationship is Platonic: The earthly recitation is a temporal manifestation of the eternal, immutable Lawh.
III. The Structural Envelope of Surah Al-Buruj
The Surah is a masterpiece of "Ring Composition" (chiastic structure), framed by Protection:
Opening [85:1]: The Sky possessing Buruj (Fortresses).
Function: Guards the heavens physically/spatially.
Closing: The Quran in a Lawh Mahfuz (Guarded Tablet).
Function: Guards the Revelation informationally/spiritually.
Exegetical Note: The tyrants (Pharaoh/People of the Ditch) tried to destroy the "truth" on earth (burning believers), but the text asserts their futility. You cannot burn the source. The file is backed up in a "Preserved Tablet" beyond their reach.