Surah Al-Buruj (The Constellations) - Verse 1

Twenty verses, Meccan.

Know that the purpose of this Surah is to console the Prophet (peace and blessings be upon him) and his companions regarding the harm inflicted by the disbelievers.

The manner of this consolation is that Allah, the Exalted, demonstrated that previous nations were similarly afflicted:

1. Like the People of the Ditch (Aṣḥāb al-Ukhdūd).
2. Like Pharaoh.
3. Like Thamūd.

He concluded this section by stating that all disbelievers were characterized by denial.

Then, He followed this line of reasoning with another aspect, which is His saying: {But Allah, from behind them, is encompassing} (Al-Buruj: 20).

He mentioned a third aspect, which is that this matter is established in the Preserved Tablet (Al-Lawḥ al-Maḥfūẓ) and is immutable, which is His saying: {Nay, it is a glorious Qur'an} (Al-Buruj: 21).

This is the arrangement of the Surah.

{By the heaven containing the constellations,} (1) {And by the Promised Day,} (2) {And by the witness and the witnessed.} (3)

Al-Buruj (The Constellations) (1)

وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (By the heaven containing the constellations)

There are three sayings regarding the meaning of البروج (Al-Buruj):

1. The Twelve Zodiac Signs: These are well-known. The oath taken by them is fitting because of the wondrous wisdom they contain. The movement of the sun through them is undeniably linked to the welfare of the lower world, indicating a wise Creator. Al-Jubba'i suggested this oath refers to the lowest heaven because the constellations are located there. However, this view is incorrect, and its refutation is detailed in our commentary on the verse: “Indeed, We have adorned the nearest heaven with the beauty of the stars” (As-Saffat: 6).
2. The Mansions of the Moon: The oath is fitting due to the marvelous effects associated with the moon's movement and course.
3. The Brightest Stars: They are named Buruj because of their prominence/visibility.

وَالْيَوْمِ الْمَوْعُودِ (And by the Promised Day)

This refers to the Day of Resurrection, as narrated by Abu Hurayrah from the Prophet (peace be upon him). Al-Qaffal suggested that it might refer to the splitting of the heaven, its annihilation, and the nullification of its constellations.

وَشَاهِدٍ وَمَشْهُودٍ (And by the witness and the witnessed)

The sayings of the exegetes regarding this are varied, and Al-Qaffal offered the best analysis. He stated that الشاهد (the witness) can refer to two things:

1. The witness used to establish claims and rights.
2. The witness in the sense of one who is present (like in “Knower of the unseen and the seen” [Al-An'am: 73], where one is described as present or absent).

The second interpretation (presence) is more appropriate here because if the first meaning (evidence for a claim) were intended, the word المشهود (the witnessed) would likely require a preposition, such as mashhud 'alayhi (testified against) or mashhud lahu (testified for). This is the apparent meaning, although it is possible the preposition was omitted, as in “Indeed, the covenant was [to be] asked about” (Al-Isra: 34), meaning asked about it.

Given this premise, if we interpret الشاهد as presence, the verse allows for several interpretations:

1. The Witnessed is the Day of Resurrection, and the Witness is the Assembled Crowd: This is narrated from Ibn Abbas and Ad-Dahhak. This view is supported by:

• Greatest Assembly: No gathering is greater than the assembly of all creation (angels, prophets, jinn, and humans) on that Day. Directing the term to the most complete reality is preferable.
• Contextual Sequence: The Promised Day (Resurrection) is mentioned, immediately followed by “witness and witnessed,” which fits the meaning of the witness being the creatures present, and the witnessed being the wonders of that Day.
• Descriptive Evidence: Allah describes the Day of Resurrection as mashhud (witnessed) elsewhere (e.g., “Woe to the disbelievers on that great witnessed Day” [Maryam: 37]; “That is the Day when people will be gathered, and that is a witnessed Day” [Hud: 103]).
• Indefiniteness: The indefiniteness of shāhid and mashhud might imply the overwhelming multitude of witnesses and witnessed things, or that their description is beyond comprehension.
• Purpose of the Oath: Swearing by the Day of Resurrection emphasizes God's power, as it is the Day of Judgment, where God alone rules and judges.
• This view is preferred by Ibn Abbas, Mujahid, 'Ikrimah, Al-Hasan ibn Ali, Ibn Al-Musayyib, Ad-Dahhak, An-Nakha'i, and Ath-Thawri.

2. The Witnessed is the Day of Jumu'ah (Friday): This is the view of Ibn Umar and Ibn Az-Zubayr. This day is witnessed by Muslims for prayer and remembrance of God. Evidence for this designation includes:

• The Hadith: The Prophet (PBUH) said, “Increase your prayers upon me on Friday, for it is a witnessed day attended by the angels.”
• The Hadith: Angels attend the mosque doors on Friday, recording those present until the Imam exits, at which point the scrolls are folded. This unique feature might justify calling it mashhud.
• Similar to Fajr prayer, which is called mashhudah because the angels of night and day attend it.

3. The Witnessed is the Day of Arafah: The witness is the pilgrims present. The oath honors the Hajj ritual. It is narrated that on the Day of Arafah, God tells the angels, “Look at My servants, dusty and disheveled, coming to Me from every deep valley. I call you to witness that I have forgiven them.” The evidence for Arafah being mashhud is the verse: “...that they may witness things beneficial for them” (Al-Hajj: 28).

4. The Witnessed is the Day of Sacrifice (Yawm An-Nahr): This is considered the greatest gathering in the world, as people from East and West congregate in Mina and Muzdalifah. It is the Eid of Muslims, and the oath honors the Hajj.

5. The Verse is Comprehensive: It refers collectively to the Day of Jumu'ah, the Day of Arafah, and the Day of Sacrifice, as they are great days. God swears by them as He swears by the Ten Nights, the Even (Shaf'), and the Odd (Witr). It might even be general, covering every great day in this world and every magnificent station, as well as the Day of Resurrection (“the great Day, the Day when mankind will stand before the Lord of the worlds” [Al-Mutaffifin: 5-6]). The indefiniteness of shāhid and mashhud supports this generality, implying the intended reality is not limited to one specific day.

If we take الشاهد to mean one who establishes a claim:

1. The Witness is Allah, and the Witnessed is Monotheism (Tawhid): Based on “Allah testifies that there is no god but He” (Al-Imran: 18) and “Say, ‘What is greatest in testimony?’ Say, ‘Allah is witness between me and you’” (Al-An'am: 19). Or the witnessed could be Prophethood.
2. The Witness is Prophet Muhammad (PBUH), and the Witnessed is the other Prophets: Based on “So how [will it be] when We bring from every nation a witness and bring you against them as a witness?” (An-Nisa: 41) and “Indeed, We have sent you as a witness” (Al-Fath: 8).
3. The Witness is the Prophets, and the Witnessed is the Nations: Based on “So how [will it be] when We bring from every nation a witness...”
4. The Witness is all contingent beings (Mawjudat), and the Witnessed is the Necessary Existent (Wajib al-Wujud): This is my own suggestion, derived from the principle used by jurists (Usuliyyun) of using the present (witness) to prove the absent (the Creator). The oath is thus taken by creation and Creator, by the work and the Worker.
5. The Witness is the Angel (Malak), and the Witnessed is the accountable beings (Mukallafin): Based on “And every soul will come, with it a driver and a witness” (Qaf: 21).
6. The Witness is the Angel, and the Witnessed is Man: The angel testifies against man, whose own limbs will testify on the Day of Resurrection (“On the Day when their tongues, their hands, and their feet testify against them concerning what they used to do” [An-Nur: 24]). This is the view of 'Ata al-Khorasani.

1. The Witness is Friday, and the Witnessed is Arafah: Narrated from Abu Musa Al-Ash'ari and Abu Hurayrah. This view is held by many scholars, including Ali ibn Abi Talib, Abu Hurayrah, Ibn Al-Musayyib, Al-Hasan Al-Basri, and Ar-Rabi' ibn Anas. Qatadah said they are two days magnified by Allah in this world.
2. The Witness is Arafah, and the Witnessed is the Day of Sacrifice: Because both are great days of Hajj pillars, testifying to the faith and deservingness of mercy for those present. It is narrated that the Prophet (PBUH) sacrificed two rams, saying one was “on behalf of those who testify to my delivery [of the message].” Thus, the Day of Sacrifice might testify for those present in a similar manner.
3. The Witness is Jesus ('Isa): Based on the verse where Allah recounts Jesus's testimony: “And I was a witness over them...” (Al-Ma'idah: 117). This is attributed to 'Ata al-Khorasani.
4. The Witness is Allah, and the Witnessed is the Day of Resurrection: Based on the people's statement on that Day: “This is what the Most Merciful had promised, and the messengers had told the truth” (Ya-Sin: 52), and “Then He will inform them of what they used to do” (Al-Mujadilah: 7).
5. The Witness is Man, and the Witnessed is Monotheism (Tawhid): Based on “And He made them testify concerning themselves, ‘Am I not your Lord?’ They said, ‘Yes, we testify’” (Al-A'raf: 172).
6. The Witness is Man, and the Witnessed is the Day of Resurrection: Man is the witness because of “They said, ‘Yes, we testify’” (Al-A'raf: 172), and the Day of Resurrection is witnessed because of the statement: “Lest you say on the Day of Resurrection, ‘Indeed, we were unaware of this’” (Al-A'raf: 172).

These are the summarized interpretations. And Allah knows best the realities of the Qur'an.

| Al-Buruj (The Constellations) (7-9)

قُتِلَ أَصْحَابُ الْأُخْدُودِ * النَّارِ ذَاتِ الْوَقُودِ * إِذْ هُمْ عَلَيْهَا قُعُودٌ * وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ

(Cursed be the companions of the trench, the fire full of fuel, when they sat over it, and they, over what they were doing to the believers, were witnesses.)