Tafsir of Al-Burooj 85:5

The Fire is an apposition of inclusion (badal ishtimal) for "the Trench" (al-ukhdūd). The connective pronoun (rābiṭ) is implicit, meaning "within it," or it is treated as having reached the status of the pronoun itself, or because its connection is known, it does not require a connective—similar to everything whose connection is apparent in what precedes it. Abu Hayyan permitted it to be an apposition of equivalence (badal kull min kull) based on an omitted term, meaning "the trench of the fire," though this is not strong.

Some recited "the Fire" (an-nāru) in the nominative case. It has been suggested that this conveys the meaning "the Fire destroyed them," as in the Almighty’s saying, "...men whom neither traffic nor merchandise can divert from the Remembrance of Allah," [referring to the passive reading of "yusabbaḥu"], and the saying: "I am here at your service, [may] a suppliant increase [in distress] due to enmity." In this case, the "people of the trench" would be the believers, and "killing" would not mean cursing. It is also permitted that "the people of the trench" refers to the disbelievers, with "killing" being literal. This is based on the view of al-Rabi’ ibn Anas, al-Kalbi, Abu al-‘Aliyah, and Abu Ishaq, who argued that Allah sent a wind to the believers that took their souls, after which the Fire emerged and burned the disbelievers who were sitting at the edges of the trench. Know that the statement of these scholars contradicts the view of the majority and what is indicated by the narratives they themselves cited, so it should not be relied upon. If interpreted literally, it is inconsistent with the context. Perhaps the best way to interpret this recitation is that "the Fire" is a predicate with an omitted subject, meaning "It is the Fire," with the pronoun referring back to the trench. Describing it as the Fire itself is a form of hyperbole, as if it were the very essence of the Fire.

"Containing the fuel" (dhāt al-wuqūd) is an attribute of it, intended to convey its magnitude, the height of its flames, and the intensity of its consumption. The reason this phrasing conveys such meaning is that He did not say "kindled" (mūqadah); rather, He made it dhāt (possessor of) wuqūd (fuel), which is a metonymy for the excessive increase of its flames due to the abundance of the firewood used to light it. For the definite article here is for encompassing the genus; when it possesses all that is used for kindling, its burning and flames intensify. The argument that "possessor of such-and-such" (dhū kadhā) is only said for one who has a large amount of something—as in "Dhu al-Nun" or "Dhu al-‘Arsh"—is not accepted.

Al-Hasan, Abu Raja’, Abu Haywah, and ‘Isa recited "al-wuqūd" with a damma on the waw. This is a verbal noun (maṣdar), as opposed to the fatha on the waw, which refers to what is used to kindle the fire. Sibawayh reported that it is a verbal noun, like the word madmūnuhu (its content).