Neka propadnu ruke Ebu Leheba, amidže Poslanika, sallallahu alejhi ve sellem, sina Abdul-Muttaliba, i propao je zbog svojih postupaka, jer je uznemiravao Poslanika, sallallahu alejhi ve sellem.
Name and Nickname of Abu Lahab
Abu Lahab [ Father of Flame ] was the Nickname of ` Abd-ul-` Uzza, one of the sons of ` Abdul-Muttalib. As he was ruddy in complexion, he was nicknamed Abu Lahab [ Father of Flame ]. The Qur'an did not mention his real name, because it smacked of paganism, and the last element 'lahab' [ Flame ] in the nickname has also nexus with the flame of Hell. This person was the inveterate enemy and persecutor of the Holy Prophet ﷺ ، and violently opposed Islam. Whenever the Holy Prophet ﷺ invited the people to Islamic Faith, he would stand up and cry lie to his message. [ Ibn Kathir ]
Cause of Revelation
It is recorded in the two Sahihs that when the verse وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (Warn your closest relatives - 26:214) was revealed, the Holy Prophet ﷺ ascended the mount Safa and cried out to the tribe of Quraish in a manner that was known among them for warning of an attack by the enemy. Some narratives maintain that he called the different Makkah clans by name, the clan of Banu ` Abd Munaf, Banu ` Abdul-Muttalib and others. All the clans of Quraish gathered around him, and he said to them: 'If I were to tell you that the enemy is about to attack you in the morning or in the evening, would you believe me?' They all unanimously replied in the affirmative. Then he said: 'Verily, I am a warner sent to you before the coming of a severe torment (as a result of disbelief or paganism). Abu Lahab then responded: تَبَاً لَکَ اَلِھٰذَا جَمَعتَنَا 'Ruin may seize you! Is it for this purpose that you have called us together?' and picked up a stone to hit him. Thus this Surah was revealed.
Verse [ 111:1] تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab, and perish he! ) The word yad literally means a 'hand'. Because hands play a very important role in all of human works and actions, often yad (hand) refers to the human person, as in the phrase ذَٰلِكَ بِمَا قَدَّمَتْ يَدَاكَ (...All this is due to what your hands have sent forth...22:10). Baihaqi has recorded on the authority of Sayyidna Ibn 'Abbas ؓ that one day Abu Lahab said to the people that Muhammad says that such-and-such a thing will happen after death. Then, pointing to his hands, said that none of those things have come into these hands; then he addressed his hands and said: تَبّاً لکما ما اریٰ فیکما شیٔاً ممّا قال محمد (Perish you! I do not see any of the things Muhammad said in you.) Therefore, the Qur'an attributes his destruction to his hands.
The verb tabba is derived from tabab which means 'to perish'. In verse [ 11, the first sentence تَبَّتْ يَدَا أَبِي لَهَبٍ (Perish the two hands of Abu Lahab) is in the form of a prayer invoking or imprecating destruction upon Abu Lahab, and the second sentence wa tabba is the declarative sentence prophesying the consequence of the invocation. The first sentence was invoked against him to satisfy the indignation of the Muslims, because when Abu Lahab imprecated destruction upon the Holy Prophet ﷺ ، it was the desire of the Muslims that imprecation be invoked against him. Allah thus fulfilled their desire, and also informed them that the invocation has taken effect and he perished. Seven days after the battle of Badr, he developed a terrible case of plague because of which people avoided him. They regarded the disease as infectious and were afraid that it might be transmitted by contact, so they forced him to live in an isolated house, and they did not come into contact with him at all. He at last died in this state. His dead body lay untouched in his house for three days. When his body began to rot giving out unbearable stench, people taunted his sons, and they hired laborers to take it away and bury it. They dug a pit in the ground, pushed his body into it with a stick and covered it with stones. [ Bayan-ul-Qur’ an from Ruh ].
Verse [ 111:2] مَا أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَ (Neither his wealth availed him, nor what he earned.) The phrase ma kasab [ what he earned ] could refer to the profits that accrued to him from investment of his wealth in business, and it could also imply 'children', for the children of a person are also referred to (in Arabic) as his earning. Sayyidah ` A'ishah ؓ reports that the Messenger of Allah ﷺ said:
ان اطیب ما اکل الرّجل من کسبہ وان ولدہ من کسبہ
"The best and the purest thing a man eats is from his earnings and his children are part of his earnings".
This means that eating from the earnings of one's children is tantamount to eating from one's own earnings. [ Qurtubi ]
Therefore, Sayyidah ` A'ishah, Mujahid, 'Ata’, Ibn Sirin and others interpret ma kasab [ what he earned ] as referring to 'children'. Allah had granted Abu Lahab abundant wealth and many children, and these two factors led him to be ungrateful, and caused him to be proud and arrogant. Sayyidna Ibn ` Abbas ؓ says that when the Messenger of Allah ﷺ called his people to faith and warned them about the Divine punishment, Abu Lahab 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." Thus Allah revealed verse [ 2] مَا أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَ that is, when the Divine torment seized him in this world, neither his wealth nor his children benefited him!
1- Elleri kurusun Ebû Leheb’in, zaten kurudu da!
2- Ne malı fayda verdi ona, ne de kazandıkları.
3- Yakında o, alevli bir ateşe girip yanacak;
4,5- Karısı da… Hem de boynunda liften örülmüş bir ip olacak ve onunla odun taşıyacak.
(Mekke’de inmiştir. 5 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
Ebû Leheb, Peygamber sallallahu aleyhi ve sellem’in amcasıdır. Ona düşmanlık eder ve çok eziyetlerde bulunurdu. Ne dine bağlılığı vardı, ne de akrabalık bağlarına riâyeti. -Allah kahretsin onu- İşte Yüce Allah’ın onu Kıyamet gününe kadar sürecek bir aşağılama ve kınama olan bu ağır ifadelerle yerdiğini görüyoruz. Şöyle buyurmaktadır:
1. “Elleri kurusun Ebû Leheb’in,” hüsrana uğrasın, bedbaht olsun, “zaten kurudu da.” Kazanmadı, kar etmedi.
2. “Ne” yanında bulunan ve kendisini azdıran “malı fayda verdi ona, ne de kazandıkları.” Allah’ın azabı gelip kendisini bulduğunda ona bunların bir kısmı bile engel olamadı.
3-5. “Yakında o, alevli bir ateşe girip yanacak” Yani cehennem ateşi onu her bir taraftan çepeçevre kuşatacak “karısı da” onunla birlikte girecek “Hem de boynunda liften örülmüş bir ip olacak ve onunla odun taşıyacak.” Karısı da aynı şekilde Rasûlullah sallallahu aleyhi ve sellem’e çok ileri derecede eziyetlerde bulunuyordu. Günah ve düşmanlık hususunda kocası ile yardımlaşıyor, Rasûlullah sallallahu aleyhi ve sellem’e eziyet etmekte elinden gelen her şeyi yapıyor, kötülükler işliyordu. Sırtında taşımış olduğu günahlarla tıpkı odun toplayıp sırtında taşıyan bunun için de boynunda ip taşıyarak bunun hazırlığını yapan kimseye benziyordu. Yahut da bu kadının kendisi cehennem ateşinde boynunda liften bir ip olduğu halde kocasının ateşine odun taşıyacaktır.
Durum ne olursa olsun bu sûrede Yüce Allah’ın göz kamaştırıcı âyetlerinden/mucizelerinde biri vardır. Yüce Allah bu sureyi indirdiğinde Ebû Leheb ve karısı henüz ölmemişti. Allah onların cehennem ateşinde azaba uğrayacağını haber vermiştir ki bu da mutlaka olacaktır. Buna bağlı olarak onların müslüman olmaması gerekirdi. Nitekim gizliyi ve açığı bilen Allah'ın haber verdiği gibi de olmuştur.
Mesed sûresinin tefsiri burada sona ermektedir.
***
Le mani dello zio del Profeta, pace e benedizioni di Allāh su di lui ﷺ, Abī Lahab ibn Abd al-Muttalib, sono state sconfitte, poiché le sue azioni sono state vanificate, in quanto costui faceva del male al Profeta, pace e benedizioni di Allāh su di lui ﷺ, e i suoi piani sono stati sventati.
Nalugi ang dalawang kamay ng tiyuhin ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – na si Abū Lahab bin `Abdulmuṭṭalib dahil sa pagkalugi ng gawain niya yayamang siya noon ay nananakit sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – at nabigo ang pagpupunyagi niya.
Both hands of the uncle of the Prophet (peace be upon him): Abū Lahab son of ‘Abdul Muṭṭalib have lost because of the loss of his actions; he used to harm the Prophet (peace be upon him). His efforts are in vain.
Que les mains de `Abû Lahab, l’oncle paternel du Prophète, soient perdues pour ses agissements, puisqu’il persécutait le Prophète, et qu’il soit déçu.
Telah merugi kedua tangan paman Nabi -ṣallallāhu 'alaihi wa sallam-, Abu Lahab bin Abdul-Muṭṭalib, lantaran kerugian perbuatannya karena ia senantiasa menyakiti Nabi -ṣallallāhu 'alaihi wa sallam-, serta gagallah usahanya.
Yaptıklarının verdiği zararlardan ötürü Peygamber -sallallahu aleyhi ve sellem-'in amcası Abdulmuttalib oğlu Ebu Leheb'in elleri kurusun! Çünkü o, Peygamber -sallallahu aleyhi ve sellem-'e eziyet ediyordu. Ve çabası da boşa çıktı.
Đôi tay người bác của Thiên Sứ ông Abu Lahab bin 'Abdul Muttalib bị tiêu diệt bởi hành động gây hại đến Thiên Sứ và gài bẫy Người.
"Binasalah kedua tangan Abu Lahab dan sungguh dia akan binasa. Tidaklah berfaidah kepadanya harta bendanya dan apa yang ia usahakan. Kelak dia akan masuk ke dalam api yang ber-gejolak. Dan (begitu pula) istrinya, pembawa kayu bakar. Yang di lehernya ada tali dari sabut." (Al-Lahab: 1-5).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
Abu Lahab adalah paman Nabi a. Ia amat memusuhi dan menyakiti beliau. Ia tidak memiliki balas budi dan tidak memiliki semangat kekerabatan. Semoga Allah سبحانه وتعالى memberinya balasan buruk. Karena itu Allah سبحانه وتعالى amat mencelanya yang merupakan ke-hinaan baginya hingga Hari Kiamat seraya berfirman,
(1) ﴾ تَبَّتۡ يَدَآ أَبِي لَهَبٖ ﴿ "Binasalah kedua tangan Abu Lahab," yakni rugi dan celakalah kedua tangannya, ﴾ وَتَبَّ ﴿ "Dan sungguh dia akan binasa," sehingga ia tidak akan beruntung.
(2) ﴾ مَآ أَغۡنَىٰ عَنۡهُ مَالُهُۥ ﴿ "Tidaklah berfaidah kepadanya harta benda-nya" yang dimilikinya sehingga ia bisa berlaku semena-mena dan tidak pula berguna baginya, ﴾ وَمَا كَسَبَ ﴿ "dan apa yang ia usahakan" tidak akan bisa menangkal azab Allah سبحانه وتعالى sedikit pun bila datang menimpa.
(3-5) ﴾ سَيَصۡلَىٰ نَارٗا ذَاتَ لَهَبٖ ﴿ "Kelak dia akan masuk ke dalam api yang bergejolak," yakni neraka akan mengelilinginya dari segenap penjuru, dia ﴾ وَٱمۡرَأَتُهُۥ حَمَّالَةَ ٱلۡحَطَبِ ﴿ "dan istrinya, pembawa kayu bakar." Istrinya juga amat menyakiti Rasulullah a. Abu Lahab dan istrinya saling bahu-membahu dalam dosa dan permusuhan. Ia menimpa-kan keburukan dan berusaha sekuat tenaga menyakiti Rasulullah a sehingga dosa-dosanya menumpuk di atas punggungnya, sama seperti orang yang menumpuk kayu bakar dengan tali yang telah disiapkan di lehernya, ﴾ مِّن مَّسَدِۭ ﴿ "dari sabut," yaitu dari pintalan sabut atau ia membawa kayu bakar di neraka untuk suaminya dengan mengalungi tali dari sabut di lehernya.
Bagaimana pun juga dalam ayat ini terdapat tanda-tanda kebesaran Allah سبحانه وتعالى yang nyata, karena Allah سبحانه وتعالى menurunkan surat ini ketika Abu Lahab dan istrinya belum mati. Allah سبحانه وتعالى memberi-tahukan bahwa keduanya akan disiksa di neraka dan itu pasti. Sebagai konsekuensinya, keduanya tidak masuk Islam. Dan terjadi-lah seperti yang diberitahukan oleh Dzat Yang Maha Mengetahui yang ghaib dan yang nyata.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Reason for the Revelation of this Surah and the Arrogance of Abu Lahab toward the Messenger of Allah ﷺ
Al-Bukhari recorded from Ibn `Abbas that the Prophet went out to the valley of Al-Batha and he ascended the mountain. Then he cried out,
«يَا صَبَاحَاه»
(O people, come at once!) So the Quraysh gathered around him. Then he said,
«أَرَأَيْتُمْ إِنْ حَدَّثْتُكُمْ أَنَّ الْعَدُوَّ مُصَبِّحُكُمْ، أَوْ مُمَسِّيكُمْ أَكُنْتُمْ تُصَدِّقُونِّي»
؟ (If I told you all that the enemy was going to attack you in the morning, or in the evening, would you all believe me) They replied, "Yes." Then he said,
«فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيد»
(Verily, I am a warner (sent) to you all before the coming of a severe torment.) Then Abu Lahab said, "Have you gathered us for this May you perish!" Thus, Allah revealed,
تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ
(Perish the two hands of Abu Lahab and perish he!) to the end of the Surah. In another narration it states that he stood up dusting of his hands and said, "Perish you for the rest of this day! Have you gathered us for this" Then Allah revealed,
تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ
(Perish the two hands of Abu Lahab and perish he!) The first part is a supplication against him and the second is information about him. This man Abu Lahab was one of the uncles of the Messenger of Allah ﷺ.His name was `Abdul-`Uzza bin Abdul-Muttalib. His surname was Abu `Utaybah and he was only called Abu Lahab because of the brightness of his face. He used to often cause harm to the Messenger of Allah ﷺ. He hated and scorned him and his religion. Imam Ahmad recorded from Abu Az-Zinad that a man called Rabi`ah bin `Abbad from the tribe of Bani Ad-Dil, who was a man of pre-Islamic ignorance who accepted Islam, said to him, "I saw the Prophet in the time of pre-Islamic ignorance in the market of Dhul-Majaz and he was saying,
«يَا أَيُّهَا النَّاسُ، قُولُوا: لَا إِلهَ إِلَّا اللهُ تُفْلِحُوا»
(O people! Say there is no god worthy of worship except Allah and you will be successful.) The people were gathered around him and behind him there was a man with a bright face, squint (or cross) eyes and two braids in his hair. He was saying, "Verily, he is an apostate (from our religion) and a liar!" This man was following him (the Prophet ) around wherever he went. So, I asked who was he and they (the people) said, "This is his uncle, Abu Lahab." Ahmad also recorded this narration from Surayj, who reported it from Ibn Abu Az-Zinad, who reported it from his father (Abu Zinad) who mentioned this same narration. However in this report, Abu Zinad said, "I said to Rabi`ah, `Were you a child at that time' He replied, `No. By Allah, that day I was most intelligent, and I was the strongest blower of the flute (for music)."' Ahmad was alone in recording this Hadith. Concerning Allah's statement,
مَآ أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ
(His wealth and his children (Kasab) will not benefit him!) Ibn `Abbas and others have said,
وَمَا كَسَبَ
(and his children (Kasab) will not benefit him!) "Kasab means his children." A similar statement has been reported from `A'ishah, Mujahid, `Ata', Al-Hasan and Ibn Sirin. It has been mentioned from Ibn Mas`ud that when the Messenger of Allah ﷺ called his people to faith, Abu Lahab said, "Even if what my nephew says is true, I will ransom myself (i.e., save myself) from the painful torment on the Day of Judgement with my wealth and my children." Thus, Allah revealed,
مَآ أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ
(His wealth and his children will not benefit him!) Then Allah says,
سَيَصْلَى نَاراً ذَاتَ لَهَبٍ
(He will enter a Fire full of flames!) meaning, it has flames, evil and severe burning.
The Destiny of Umm Jamil, the Wife of Abu Lahab
وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ
(And his wife too, who carries wood.) His wife was among the leading women of the Quraysh and she was known as Umm Jamil. Her name was `Arwah bint Harb bin Umayyah and she was the sister of Abu Sufyan. She was supportive of her husband in his disbelief, rejection and obstinacy. Therefore, she will be helping to administer his punishment in the fire of Hell on the Day of Judgement. Thus, Allah says,
وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ - فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍ
(Who carries wood. In her neck is a twisted rope of Masad.) meaning, she will carry the firewood and throw it upon her husband to increase that which he is in (of torment), and she will be ready and prepared to do so.
فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍ
(In her neck is a twisted rope of Masad.) Mujahid and `Urwah both said, "From the palm fiber of the Fire." Al-`Awfi narrated from Ibn `Abbas, `Atiyah Al-Jadali, Ad-Dahhak and Ibn Zayd that she used to place thorns in the path of the Messenger of Allah ﷺ. Al-Jawhari said, "Al-Masad refers to fibers, it is also a rope made from fibers or palm leaves. It is also made from the skins of camels or their furs. It is said (in Arabic) Masadtul-Habla and Amsaduhu Masadan, when you tightly fasten its twine." Mujahid said,
فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍ
(In her neck is a twisted rope of Masad.) "This means a collar of iron." Don't you see that the Arabs call a pulley cable a Masad
A Story of Abu Lahab's Wife harming the Messenger of Allah ﷺ
Ibn Abi Hatim said that his father and Abu Zur`ah both said that `Abdullah bin Az-Zubayr Al-Humaydi told them that Sufyan informed them that Al-Walid bin Kathir related from Ibn Tadrus who reported that Asma' bint Abi Bakr said, "When
تَبَّتْ يَدَآ أَبِى لَهَبٍ
(Perish the two hands of Abu Lahab and perish he)!) was revealed, the one-eyed Umm Jamil bint Harb came out wailing, and she had a stone in her hand. She was saying, `He criticizes our father, and his religion is our scorn, and his command is to disobey us.' The Messenger of Allah ﷺ was sitting in the Masjid (of the Ka`bah) and Abu Bakr was with him. When Abu Bakr saw her he said, `O Messenger of Allah! She is coming and I fear that she will see you.' The Messenger of Allah ﷺ replied,
«إِنَّهَا لَنْ تَرَانِي»
(Verily, she will not see me.) Then he recited some of the Qur'an as a protection for himself. This is as Allah says,
وَإِذَا قَرَأْتَ الْقُرءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ حِجَابًا مَّسْتُورًا
(And when you recite the Qur'an, We put between you and those who believe not in the Hereafter, an invisible veil.) (17:45) So she advanced until she was standing in front of Abu Bakr and she did not see the Messenger of Allah ﷺ . She then said, `O Abu Bakr! Verily, I have been informed that your friend is making defamatory poetry about me.' Abu Bakr replied, `Nay! By the Lord of this House (the Ka`bah) he is not defaming you.' So she turned away saying, `Indeed the Quraysh know that I am the daughter of their leader."' Al-Walid or another person said in a different version of this Hadith, "So Umm Jamil stumbled over her waist gown while she was making circuits (Tawaf) around the House (the Ka`bah) and she said, `Cursed be the reviler.' Then Umm Hakim bint `Abdul-Muttalib said, `I am a chaste woman so I will not speak abusively and I am refined so I do not know. Both of us are children of the same uncle. And after all the Quraysh know best." This is the end of the Tafsir of this Surah, and all praise and blessings are due to Allah.
La perdición y el fracaso alcanzarán al tío del Profeta, Abu Lahab hijo de 'Abdul Muttalib, debido a sus malas obras, pues solía dañar al Profeta r. Sus esfuerzos fueron en vano.
How much can his wealth and his children benefit him? They cannot defend him against the punishment, nor bring any mercy to him.
Aling bagay ang naidulot para sa kanya ng yaman niya at anak niya? Hindi magtutulak ang mga ito palayo sa kanya ng isang pagdurusa at hindi maghahatak ang mga ito para sa kanya ng isang awa.
Sự giàu sang phú quý và con cái của hắn sẽ không thể giải thoát cho hắn khỏi sự trừng phạt và không thể đưa hắn đến lòng thương xót của Allah.
Šta će mu koristiti njegov imetak i djeca? Neće ga sačuvati kazne, niti će mu donijeti milost.
Sahip olduğu malı ve çocukları ona ne fayda verecekler ki? Onun herhangi bir azabını engelleyemedikleri gibi ona bir iyilik de kazandıramadılar.
Apa faedah harta dan anaknya baginya? Keduanya tidak bisa mencegah dari siksa atas dirinya dan tidak pula keduanya mampu menimbulkan rasa kasihan terhadapnya.
En quoi sa fortune et sa progéniture lui ont-été utiles? Ils n’ont pas éloigné de lui le châtiment ni ne lui ont attiré la miséricorde.
¿Cuánto pueden beneficiarle su riqueza y sus hijos? No pueden defenderlo contra el castigo, ni le pueden brindar misericordia.
A cosa gli sono serviti la sua ricchezza e i suoi figli? Non lo hanno salvato dalla punizione e non lo hanno portato alla misericordia.
On the Day of Judgement, he will soon enter the flaring hellfire and suffer its heat.
Verse [ 111:3] سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ (He will enter a fire, full of flames.) That is, either on the Day of Judgment or immediately after his death, while in grave, he will be pushed into the blazing fire. There is a rhetorical relationship between Abu Lahab and dhata lahab [ full of flames ].
Le Jour de la Résurrection, il sera introduit dans un Feu qui flambe dont il endurera la chaleur.
Papasok siya sa Araw ng Pagbangon sa isang apoy na may lagablab, na magdurusa siya sa init niyon,
Vào Ngày Tận Thế, hắn sẽ bị đày trong Hỏa Ngục bùng bùng cháy.
Kıyamet günü alevli bir ateşe girerek, onun sıcaklığına katlanmak zorunda kalacak.
Ia akan masuk pada hari Kiamat ke dalam neraka yang apinya bergejolak, ia bakal merasakan panasnya.
Na sudnjem danu ući će u vatru rasplamsalu i osjetiti njenu vrelinu.
Nel Giorno della Resurrezione entrerà nel Fuoco dalle fiamme divampanti e soffrirà il suo ardore,
En el Día del Juicio, pronto ingresará al fuego infernal y sufrirá su calor.
And his wife Umm Jamīl who would also harm the Prophet (peace be upon him) by throwing thorns into his path, will also enter it.
Và vợ của hắn cũng thế sẽ cùng hội cùng thuyền với hắn trong Hỏa Ngục bởi mụ ta đã vác củi gai rải trên đường đi để làm hại Thiên Sứ.
Yürüdüğü yola dikenler atarak, Peygamber -sallallahu aleyhi ve sellem-'e eziyet eden karısı Ümmü Cemil de cehenneme girecektir.
Bahkan istrinya, Ummu Jamil yang menyakiti Nabi -ṣallallāhu 'alaihi wa sallam- dengan menabur duri di jalan beliau, juga akan masuk ke dalam neraka.
Papasok [din] doon ang maybahay niyang si Umm Jamīl, na dating nananakit sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – sa pamamagitan ng pagtatapon ng mga tinik sa daan niya,
Son épouse `Umm Jamîl, qui persécutait le Prophète en jetant des épines sur son chemin, y sera également introduite.
Y su esposa Umm Yamil, que también dañaba al Profeta r arrojando espinas en su camino, también entrará en él.
The Fate of 'Umm Jamil, the Wife of Abu Lahab
Verse [ 111:4] وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ (And his wife as well, the wicked, the carrier of firewood.) As Abu Lahab was a vehement enemy of the Holy Messenger ﷺ ، his wife too was supportive of her husband in his disbelief, rejection, obstinacy, and in persecuting the Holy Prophet ﷺ . She was a sister of Abu Sufyan, and daughter of Harb Ibn 'Umayyah. Her nickname was Umm Jamil. The Qur'an makes plain in this verse that this wretched woman will also roast with her husband in the fire of Hell. She is described as حَمَّالَةَ الْحَطَبِ which literally means 'the carrier of firewood'. Idiomatically, Arabs use this expression to refer to a 'tale-bearer ', that is, one who gathers pieces of gossip and carries them between individuals and families in order to ignite the fires of discord and enmity between people, exactly as one would gather firewood to kindle the fire. This telltale woman improperly carried information concerning the private affairs of the Messenger of Allah ﷺ ، and the blessed Companions in an attempt to ignite and instigate trouble. In this verse too, the phrase 'the carrier of firewood' has been interpreted by Sayyidna Ibn ` Abbas ؓ ، Mujahid, ` Ikrimah رحمۃ اللہ علیہما and a group of commentators to mean that 'She was a tale-bearer' while Ibn Zaid, Dahhak and other commentators رحمۃ اللہ علیہم retain it in its original sense, and explain that she literally used to collect thorny branches from the jungle, and place them in the path of the Messenger of Allah ﷺ in order to harm him - hence the description: 'carrier of firewood'. [ Qurtubl, Ibn Kathir ].
Some scholars explain that just as she used to help her husband in this world to promote disbelief and tyranny and to assist him in harming the Messenger of Allah ﷺ ، she will add to the torment of her husband in the Hereafter. She will collect the branches of zaqqum and other trees and add them as fuel to the fire of Hell in which her husband would be roasting. [ Ibn Kathir ].
Tale-Bearing: A Gravely Major Sin
It is recorded in the two Sahihs that the Messenger of Allah ﷺ is reported to have said that a tale-bearer (to harm others) will not enter Paradise. Fudail Ibn ` Iyad (رح) says that there are three evil deeds of man that destroy all his righteous actions. They are: [ 1] backbiting; [ 2] tale-bearing; and [ 3] lying. ` Ata' Ibn Sa'ib (رح) says that he asked Sha'bi (رح) about the Prophetic Tradition in which the Messenger of Allah ﷺ is reported to have said: لَا یدخل الجنّۃ سافک دم ولا مشّاء بنمیمۃ ولا تاجر یربی . "Three types of people will not enter Paradise: [ 1] a murderer; [ 2] a tale-bearer; and [ 3] a trader who is involved in usury." ` Ata' (رح) says that I cited this Tradition to Sha'bi and asked him in a surprising tone that the Holy Prophet ﷺ has equated 'a tale-bearer' with a murderer and a usurer. He replied: "Indeed, tale-bearing is the root cause of murder and usurpation of wealth." [ Qurtubi ]
U Vatru će ući i njegova žena Ummu Džemil koja je uznemiravala Poslanika, sallallahu alejhi ve sellem, bacajući trnje po putu kojim je išao.
e vi entrerà sua moglie Um Jamīlأم جميل, colei che faceva del male al Profeta, pace e benedizione di Allāh su di lui, gettando spine sul suo cammino.
Mụ ta sẽ bị trói cổ bởi sợi dây được xe từ xơ rất cứng và chắc rồi bị lôi đi và ném vào Hỏa Ngục.
Elle aura à son cou une corde solidement tressée qui servira à la traîner vers le Feu.
Alrededor de su cuello estará firmemente atada una cuerda con la que será arrastrada al infierno.
This chapter, containing five verses, was revealed at Makkah. This is the only passage in the Quran where an opponent of the Prophet is denounced by name. Abu Lahab, whose real name was Abdul Uzza, was a first cousin of the Prophet’s father. He was the only member of the Prophet’s clan who bitterly opposed him. Abu Lahab made it his business to torment the Prophet, and his wife took pleasure in strewing thorn bushes in the path the Prophet was expected to take. Consumed with grief on seeing many of the Quraysh leaders of the unbelievers killed at Badr, Abu Lahab died a week after Badr. Though this chapter refers, in the first instance, to a particular incident, it carries the general message that cruelty and haughtiness ultimately recoil upon oneself. Abu Lahab, the name of an actual person, has come to denote a particular kind of character. ‘Abu Lahab’ who was an uncle of the Prophet Muhammad has come to be a symbol of such an opponent of the call for Truth as will stoop in his hostility to meanness. Just as the Prophet had to face this character, similarly others of his followers (ummah) may have to face just such a character. However, if the dayee has become active for the sake of God in the real sense, then God’s help will be given to him. The inimical efforts of people like Abu Lahab will, by God’s grace, become ineffective and, in spite of all their means and resources, the antagonists will perish. They will themselves burn in the fire of their own jealousy and enmity. Their aim may have been to ensure that the call of God came to a miserable end, but the opponents themselves will be the ones to suffer that everlasting fate.
Boynunda sapasağlam örülmüş, onu ateşe sürükleyen bir halat olduğu halde.
Around her neck will be tightly bound a rope with which she will be dragged into the hellfire.
Di lehernya terdapat tali yang kuat ikatannya, dengan tali itu ia digiring menuju neraka.
habang sa leeg nito ay may tali na mahigpit ang pagkalubid, na ipang-aakay rito tungo sa Apoy.
Verrà tesa una corda robusta sul suo collo, e con essa verrà condotta al Fuoco.
Na vratu njenom biće uže kojim će biti vođena u Vatru.
Verse [ 111:5] فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ (In her neck there is a rope of twisted palm-fibre.) The masd with the letter-s-bearing sukun [ quiescence or rest ] is an infinitive which means 'to twist rope or cord, or to twist it strongly and tightly'. If the word is read as masad with the letters m-s bearing fatha [= a-a ], the word refers to fibres. It is also a rope made of 'twisted fibres of palm tree' or 'tightly braided fibres of coconut tree' or 'cord that has been woven strongly' or 'coil or cable formed by winding iron strands together'. [ al-Qamus ]. Some scholars have preferred to translate it specifically as 'a rope made of twisted fibres of palm tree' and no other string or twine. This is in conformity with the general usage of the Arabs. Basically, it refers to any string or twine or rope or cord or coil or cable formed by intertwining strands of any material. In keeping with this general sense of the word, Sayyidna Ibn ` Abbas ؓ ، ` Urwah Ibn Zubair ؓ and others said that in this context the phrase حَبْلٌ مِّن مَّسَدٍ "rope of masad" refers to 'rope formed by twisting iron strands'. This will be her condition in Hell where an iron-collar will be in her neck. Sayyidna Mujahid (رح) interprets min masad as min hadid, that is, 'of iron'. [ Mazhari ].
Sha'bi, Muqatil and other commentators have taken the phrase min masad to refer to 'a rope made of twisted fibres of palm tree' and said that Abu Lahab and his wife were extremely wealthy and were looked upon as leaders of their nation but, on account of his wife's mean disposition and miserliness, she used to collect firewood from the jungle, bind them together with a rope, place the bundle on her head and put its rope round her neck, so that it might not fall from her head. This practice of hers one day led to her destruction. She had a bundle of wood on her head and the rope in her neck. She felt tired and sat down. Then fell, was choked and died. According to this second interpretation, the verse describes her mean disposition and the disastrous consequences of her sadistic behavior. [ Mazhari ]. However, such a conduct in Abu Lahab's family, especially of his wife, was hardly conceivable; therefore, most commentators have preferred the first interpretation. Allah knows best!
Al-Hamdulillah
The Commentary on
Surah Al-Lahab
Ends here
