SURAH AL-MASAD

Interpretation

In the Name of Allah, the All-Merciful, the All-Compassionate,

May both hands of Abu Lahab be ruined, and ruined are they!
His wealth has not availed him, nor his gains.
He will enter a flaming Fire to roast;
4-5. And his wife, carrier of firewood, Around her neck will be a halter of strongly twisted rope.

This surah is also called Surah “al-Masad” or “Lahab.” It is one of the surahs revealed during the early days of the Meccan period. It relates the destruction due to enmity and hostility against religion, in particular Abu Lahab which means “flame” and his wife, the enemies of Islam who entered the flames of suffering in this world before entering Hell, the eternal abode of flames. Abu Lahab’s fate, and the fact that he would die in the state of disbelief was declared many years before.

The reason for its revelation

Bukhari, Tirmidhi and many other sources of the Prophetic traditions report from a narration by Ibn Abbas that when the verse “And warn your nearest kinsfolk” (ash-Shuara 26:214) was revealed, the Prophet proclaimed “O people, awaken to the calamity of the morning!”

The people asked “Who is saying?” and began to gather around him. The Prophet asked them: “If I were to tell you that the enemy on horseback was waiting to attack, would you believe me?”

They replied: “We have never heard anything from you but the truth.”

The Prophet said: “Then I warn you that you are heading for a grave torment.”

Whereupon Abu Lahab said: “May you perish! Did you gather us for this?” and then stood up. Following this, Surah al-Masad was revealed.22

According to some reports, after saying this, Abu Lahab picked up a stone with the intention of throwing it at the Prophet. In a narration by Ibn Abbas, it relates: “When Abu Lahab reached the gathering of the Quraysh he said ‘Muhammad is promising certain things, he believes these will transpire after death, so what is my gain?’ and blowing the dust from his hands said, “Tabban lakuma” (May you perish), I do not see you have anything Muhammad pledges. It was reported that after this event Surah al-Masad was revealed.”23

After the revelation of this surah and the Prophet conveyed the curse against his uncle, everyone abandoned all hope of compromising with the Prophet regarding faith. Because after saying this to his own uncle, it appeared almost impossible that the Messenger of Allah could come to any kind of agreement with anyone else regarding the subject of faith. A stranger who accepted Islam was closer to the Prophet than his own family, and those who persisted in disbelief were strangers even if they were his blood relatives.

Commentary

“May both hands of Abu Lahab be ruined, and ruined are they!”

When the past tense verb “tabbat,” which derives from the word “taba’ab” is used as a supplication it means to be perished, to be subjected to destruction. As a supplication, to express that they deserve grief and destruction it means to consider shameful, to condemn. “Tabban laka” and similar terms are used to reproach, to condemn like “May you perish” This is why the interpretation “May your hands perish” is quite common.

Despite the fact that he was granted the honor of possessing such a superior linage as the Prophet’s, and privileged to be the Prophet’s uncle; because Abu Lahab rejected faith and persisted in his disbelief and enmity towards the Prophet, he perished. If these family ties, this honor was insufficient in saving Abu Lahab from such a fate, then the suffering, the misery of the others who loathed and abused the Prophet, who never repented for their actions is a warning to all.

Although the real name of the Prophet’s uncle was Abdul Uzzah, the reason why was he called Abu Lahab was because his face was a reddish color. “Lahab” means the flame of fire. “Abu Lahab” means a face as bright as a flame. There are several reasons why he was referred to by this nickname: The first is that he was recognized more by that nickname than he was his own name. Secondly, his name was Abdul Uzzah (the servant of Uzzah), the name of an idol, thus the Qur’an did not want to refer to him by the name of an idol. Thirdly, as his fate is revealed in this surah, it was more appropriate to mention him by this nickname, because Arabs referred to an evil person as “Abu Shar” and a righteous person as “Abu Khayr.”

As we mentioned above, the first verb is a curse: may the hands of Abu Lahab perish, may he be destroyed. The second verb “wa tabb” is to notify of an event. It affirms that Abu Lahab was in fact ruined, that he was subjected to destruction and defeat. The meaning of “hand” here is actually the owner. This is an expression related according an Arab custom. By saying a certain part or fragment of something, they in fact mean the entirety of that object/subject. In other words, Abu Lahab himself was subjected to destruction. He perished before reaching his objective. Abu Lahab was inflicted by a fatal disease known as “adasa” which is similar to smallpox, and died seven days after hearing the news of the Quraysh’ defeat in the Battle of Badr. According to reports by Alusi and other scholars, because the Quraysh avoided the “adasa” disease like it was the plague, even the members of his family would not go anywhere near him, thus his body was left to decompose for three days. Eventually, due to the fact that they felt ashamed of their actions, his family hired a few Abyssinian men to bury him. In another report, they dug a grave and pushed his body into it with long pieces of wood, and then threw stones onto his body until the grave was completely covered. According to another narration, they did not dig a hole, but placed him beneath a wall and casted stones at him until his body was totally covered.

2.“His wealth has not availed him, nor his gains.”

According to some, the meaning of the word “gains” in this verse is Abu Lahab’s children. In one of the traditions, it relates: “The purest thing comes from your own earnings, and your children are from your earnings.”24 While according to others, their reward is from the acts they perform on the presumption that they are fulfilling a favor. This is the meaning of the following verse: “And We will turn to deal with all the deeds that they did, and will reduce them all to dust particles scattered about” (al-Furqan 25:23). Abu Lahab was reported to have said “Even if what my nephew says is true, I will save myself from the painful torment on the Day of Judgment with my wealth and my children.”

During Abu Lahab’s illness, neither his wealth nor children were of avail to him, they abandoned him to death. Even his sons were not even granted the dignity of burying the body of their father in an honorable manner. Thus, within only a few years after the revelation of this surah, everyone witnessed how the fate of Abu Lahab materialized.

3.“He will enter a flaming Fire to roast.”

These are extremely fierce flames, like nothing that has ever been seen in this world. It is not only a fire which burns objects, but a fire of Hell which encompasses the souls and penetrates the hearts.

4.“And his wife, carrier of firewood.”

In other words, Abu Lahab will not be cast into the fire alone, but together with his wife. His wife, Umm Jamil was the daughter of Harb and the sister of Abu Sufyan ibn Harb. She will also enter Hellfire as the carrier of firewood. As she assisted him in his disbelief and hostility in this world, she will assist to increase his torment and punishment by enhancing the flames in Hell, because this woman was as evil as her husband in her acts of hostility towards the Prophet.

The words “hammalat al-hatab” here literally means the “carrier of fire wood.” According to reports, late at night, Abu Lahab’s wife would scatter thorns on the ground in front of the Prophet’s home and on the path he walked in order to cause him suffering, and this is why she was condemned in this manner.

According to some; his wife would carry tales to conspire against him. Thus, she was referred to in Arabic as the “woman who carried firewood,” because the Arabs call those who kindle the flames of mischief “carriers of firewood.”

5.“Around her neck will be a halter of strongly twisted rope.”

In Arabic, the word “jid” means a neck decorated with an ornament, or a neck worthy of adornment. Umm Jamil wore a valuable necklace and said: “By Lat and Uzzah, I will sell this necklace and use the money to satisfy my hostility against Muhammad.” Therefore, the word “jid” in this case, is used as a form of sarcasm. In other words, the neck on which you wore a necklace and boasted of will have a rope around it in Hell.

The word “masad” means fiber. In Arabic, everything twisted into rope form with fibers or date leaves is called al-masad. There will be a twisted and plated rope of strong fibers around her neck. As a result, al-masad means a strong rope of twisted date-palm fibers. Briefly, this verse means “there will be a strong rope of iron tied around her neck.”

According to certain scholars; the words “carrier of firewood” was used as the means of defamation to signify her evil character. This evil woman who wore a necklace of twisted gold, will have a rope of flames tied around her neck in the Hereafter, thus, this will be an equal act of punishment.

The only people openly mentioned by name, condemned and considered worthy of eternal damnation in the Qur’an are Abu Lahab and his wife. This clearly indicates the extent of damage they caused to the Islamic mission, and how much grief they caused the Prophet.

Due to its relevance with the subject, I would like to add the answer to a question here:

Why does the Qur’an mention a person such as Abu Lahab, can you explain the wisdom this? How is this compliable with its eloquence?

Although he originated from the same linage Prophet Muhammad, peace and blessings be upon him, the source of light and guidance, Abu Lahab was one of the unfortunate, obstinate ones not granted the favor of benefitting from that guidance. His real name is Abdul Uzzah.

Briefly, the meaning of this surah is as follows: “May both hands of Abu Lahab be ruined, and ruined are they! His wealth has not availed him, nor his gains. He will enter a flaming Fire to roast; And his wife, carrier of firewood, Around her neck will be a halter of strongly twisted rope.” He constantly used his will and determination to abuse, and to inflict evil. He scattered thorns on the Prophet’s path and light fires on the roads leading to the Ka’ba. Naturally, his punishment will be equal to his evil actions, and he will go and enter the flames of Hell. Indeed, he was referred to as “Abu Lahab” which means the father of fire. This man who opposed the campaign for the exaltation, the spread of Islam, was to devise lies and schemes against the Prophet and Islam until the time of his death, and this is exactly what he did. But all of his plans and scheming failed. Despite the fact that the wealth of the Banu Umayya was passed onto Abu Lahab, and the fact that his wife Umm Jamil was a very wealthy woman, his wealth and possessions were of no avail. His sons were unable to save him, whereas these were the two things he boasted of the most.

Abu Lahab did not attend the Battle of Badr. When news of the Muslims victory at Badr reached Mecca, Abu Lahab became so angry. The one who brought news of the defeat related an unexpected occurrence, he said there were turbaned soldiers helping the Muslims. Abu Rafi, a man who concealed his faith, was among those listening to the news of the defeat. On hearing this, he was unable to contain his excitement any longer and exclaimed “By Allah, those were the angels.” In a state of anger, Abu Lahab walked over to Abu Rafi and pushed him to the ground beating him continuously. Abu Rafi was Abbas’s slave. Umm Fadl, Abbas’s wife rushed over to Abu Lahab and struck him on the head with a wooden pole. She cried out “Why do you treat him like this, because his master is not here to protect him?” Abu Lahab ignored Umm Fadl, his brother’s wife. He walked home with blood gushing from the wound on his head. He was infected with disease called “adasa” probably as a result of this wound which was considered to be more fatal than the plague at that time. Abu Lahab had children and wealth, but neither was of any avail to him. Alone he suffered great pain for seven days, and there was nobody with him when he died. His sons even refused to enter the house to remove the body. Eventually they felt ashamed of their actions, so they hired a few Bedouins from the desert to throw his decomposed body into a grave, and cast stones over the body.

Although he was such a close relative of the Prophet, not only had Abu Lahab refused to benefit from his guidance, but he became the Prophet’s most brutal enemy. Thus, he was to suffer a horrific punishment both in this world and the Hereafter. He suffered his due punishment in this world, and he will certainly give account for his actions in the world beyond.

Abu Lahab’s wife, Umm Jamil was a wealthy woman who came from the honorable family Banu Umayya. Her enmity towards the Messenger of Allah gave her great pleasure. She played a major role in many of the acts of persecution against the Prophet, and took immense pleasure in doing so. She collected thorns to scatter on the Prophet’s path, carried wood to burn on the paths he walked, and enjoyed every minute of it. Although she was accustomed to a life of luxury and servants, her anger and hostility towards the Prophet provoked her to the extent that, she ignored her pride and position, and personally performed duties that were usually only done by slaves. While she would never lower herself in wearing anything but the best, most valuable jewelry, she now has a rope of twisted fibers around her neck and carries firewood on her back. In the Hereafter, she will suffer a punishment of the same kind she inflicted upon the Prophet in this world, as indeed, this is defined in the Qur’an.

Abu Lahab was an extremely stubborn man. Speaking of him, Abu Jahl said “Never anger him, if he joins the other side, nothing could make him return.” And he was right. However, he consumed his stubbornness and determination in his enmity towards the Prophet. Abu Lahab and his wife worshipped the idols in the Ka’ba. They worshipped and named these idols, but not once did they display any effort in understanding the guidance of a man like the Prophet, who was brought up in their neighborhood and addressed the entire universe. Not once did they consider benefitting from this distinguished man, a mercy to the entire universe.

Rather than benefitting from his guidance, Abu Lahab displayed continuous cruelty and hostility towards the Prophet. Never did he abstain from these acts of wickedness, as his intention was constantly inflicting hardship. Abu Lahab joined Abu Jahl, the one who organized and lead the boycott against the Muslims that was to last for three years, and persecuted the Prophet and the Muslims. Throughout these three years the Muslims were on the verge of death. Many of the elderly and children died during this boycott. But their suffering never aroused the slightest emotion of com- passion in the heart of Abu Lahab. He was a man who bore no conscience, no mercy. Unable to bear the cruelty any longer, the Prophet’s dear wife Khadija, who was psychologically exhausted due to these hardships died in this year that was to be known as the “year of sorrow.” Abu Talib, the Prophet’s uncle also died in the same year. Unfortunately, he died before embracing Islam. However, due to his love for the Prophet, Abu Talib endured persecution and cruelty that only a believer could endure. When I hear the name Abu Talib, I experience a pain in the depth of my heart, my eyes fill with tears and I weep on many occasions. It is very sad that a man who helped and protected the Messenger of Allah to such an extent died in a state of disbelief. This is why Abu Bakr wept. One day, he brought his elderly father to the Prophet. His father, Abu Quhafah embraced Islam. In the meantime, Abu Bakr sat in a corner weeping. The Prophet asked: “O Abu Bakr! Why are you crying, you should rejoice for your father has embraced Islam?” He replied: “O Messenger of Allah! I would have been happier if Abu Talib accepted Islam as you loved Abu Talib more than Abu Quhafah.” Indeed, we cannot show the impertinence of being more merciful than the Divine Compassion, however, I must say that find it difficult to control my heart. If only all of my rewards were given to Abu Talib and he was saved. Maybe it is wrong for me to speak in such a manner, but as I said previously, I cannot control my heart. Abu Talib protected the dear Prophet for many years, and endured great hardships for the sake of the Prophet. Neither I, nor anyone else has the right to say anything, because this is an obstacle that prevents the Prophet from helping him.

While Abu Talib protected and supported his nephew to such an extent, his brother Abu Lahab displayed acts of cruelty and persecution towards the Prophet. As the Prophet visited the Qurayshi tribes conveying Islam, the religion of truth and invited them to faith, a redheaded, red-bearded man followed him and constantly tried to contradict what the Prophet was saying, this redheaded man was Abu Lahab.

While members of tribes from afar came to establish a relationship and kinship with the Prophet, Abu Lahab considered it an incumbent duty to distance himself from his nephew. How could Abu Lahab not recognize the light of guidance, this ray of hope that was born and raised in his neighborhood?

Therefore, is this not a valid reason for the Qur’an declaring “May both hands of Abu Lahab be ruined.” If he was not addressed in this manner, would the rights of millions of believers not have been lost? How else could a perception as such be conveyed in the language of the Qur’an which is full of wisdom and important topics?

Secondly: Both direct and indirect surahs were revealed regarding many who opposed and strived to damage Islam. Walid ibn Mughirah was one of those people. In the Qur’an, it says “Be away from Allah’s mercy, how he calculated!” He was the father of Khalid ibn Walid. However, he was one of the most relentless enemies of the Prophet. He constantly schemed on how he could slander the Prophet: he hesitated on whether to call him a poet, a magician or a soothsayer. Eventually, he decided to call the Qur’an magic and the Prophet a sorcerer, and in the Qur’an, Allah responded to his decision by addressing Walid ibn Mughirah with the words: “Be away from Allah’s mercy, how he calculated!”

Many other disbelievers were reproached and threatened in the Qur’an. In which case, if exceptions were made for Abu Lahab, could this have been in compliance with the fact that Qur’an is a universal Book? Of course not! If Walid ibn Mughirah had been reproached for his actions and Abu Lahab remained unpunished, then would this not have aroused the idea that, this man who had persecuted the Prophet to this extent, was only spared because of his family ties with the Messenger of Allah? But the Qur’an did not allow this to happen, and classified Abu Lahab as being in the same category as the other polytheists.

Thirdly: This surah was revealed in Mecca, and Abu Lahab died immediately after the Battle of Badr. In which case, this was a prediction from the world beyond. Abu Lahab and his wife were to die in the state of disbelief, and whatever the Qur’an stated became reality. In the same way that in Badr, the Prophet pointed to the particular places of where the leaders of the Quriash would die and each of them fell to their deaths on those predicted locations, an event which served to boost the spiritual morale of the believers. Similarly, the predicted death of Abu Lahab becoming a reality also gave the Muslims a spiritual boost, but in addition was virtually a warning, a caution to all believers. Indeed, everything the Qur’an pledged became a reality. There was a pledge of victory, so this would also come true. Support of this kind, and in a period in which everyone behave like an enemy of this small group of believers was certainly something that should not be underestimated. On the contrary, when we consider the out- come, in a sense this was undoubtedly a necessary part of the process.

Sometimes, the caution of warning that emerges from a small misfortune or calamity can add such dimension and attainment to spiritual life that, if the veil is removed, and these attainments are witnessed, everyone would want those misfortunes and calamities to reoccur, as these misfortunes are relatively small in comparison with the gains. Indeed, in the name of humanity, even if everything necessary was said regarding those who are doomed to loose, this would not change the outcome in the least. The damage was done and their terrible fate was inevitable. Although the miserable fate of a couple of individuals is mentioned in this surah, and may appear to some to be somewhat degrading to the honor of mankind, considering that as a result this lead to millions of people perceiving their own depths, or at least to reflect and avoid a terrible fate like those mentioned, the wisdom in this is sure to replace the initial impressions that came to mind. Undoubtedly, they will perceive the wisdom in the psychological and pedagogical terms of mentioning Abu Lahab and his wife in the Qur’an, and how necessary and beneficial this was for the believers.

Fourthly: Finally, we must add this point, just as the psychological effects of this surah was the means of awakening for those who believed, a sense of doubt began to generate among the disbelievers. By transforming their disbelief into doubt, accepting the path of light became easier, and due to these doubts the acknowledgment of faith that was previously con- fined in their conscious alone, began to penetrate their minds and hearts, and a short while after the fruits of this began to emerge. Then forsaking their disbelief, many were adorned in the gown of faith and began to guide others. In the name of faith and mankind, this was not something to be underestimated. Certainly, generating such tremendous results by relating the fates of certain individuals is a miraculous style consistent with the Qur’an, and evidence of its statements full of wisdom never accomplished by any other scripts. In a sense, this is like thousands of waves emerging from a tiny stone cast into the vast ocean with all its color and depth. Indeed, since that period, those waves had a continuous impact on the hearts of thou- sands, hundreds of thousands and even millions of individuals until today. The Qur’an, both with the appealing and unappealing aspects of advice and warning, was revealed in such a superior, sublime manner that from the time it stated that an individual would die in the state of disbelief, it was the means of millions of people embracing Islam. This conforms to the declarations of eloquence and clarity of the Qur’an, the epitome of guidance and wisdom.25

22 Suyuti, Durru’l-Mansur, 8/665

23 Sahih al-Bukhari, Janaiz, 98

24 Sunan Abu Dawud, Buyu, 77

25 Gülen, M. Fethullah, Asrın Getirdiği Tereddütler, Vol.3, pp.134–141

Akgul, Muhittin. Tafsir: An Introduction to Qur’anic Exegesis. Tughra Books Press, Inc. 2013