S111. SURAH AL-LAHAB. (THE FLAME)

NAME: The Surah takes its name from the word “Lahab” occurring in the 3rd verse. The word Lahab mean flame.
TIME OF REVELATION: It is makkan and appears to have been revealed in the last stage, because in this Surah the name of the Abu Lahab is mentioned, pointing out his adverse end, and the Prophets mention a person’s adverse end after conveying Allah’s argument to him. Therefore, it appears that this Surah must have been revealed after the Surah Kafirun, in which there is a declaration with the infidels.
CENTARAL THEME: To inform the people of the worst fate of the worst enemy of the Prophet so that all the enemies of the Prophet and the opponents of Islam that will be born this world till the last day may see their image in the mirror of this Surah.
ORDER OF THE VERSES: In Verses Nos. 1 to 3 the painful end of the enemy of the Prophet. Abu Lahab, is mentioned. Verses Nos. 4 and 5 the distressing, but instructive, end of his wif e who was associated with her husband in this hostility, has been described.

111. SURAH AL-LAHAB (THE FLAME). Ayah : 5

In the name of Allah, Most Gracious, Most Merciful.

1. Perished Abu Lahab’s 1 both hands 2 and he himself perished. 3

2. His wealth and that which he earned were of no avail to him. 4

3. Soon will he enter in a fire of blazing flame, 5

4. And his wife too, who will be carrying fuel, 6

5. Round her neck will be a strong rope. 7

1. Abu Lahab is the Kun-niyat (appellation). His original name was Abdul-Uzza, meaning the slave of Devi Uzza. Since this was a polytheistic name, Quran did not mention this unholy name and instead stated his appellation. Abu Lahab was an illustrious member of the family of Bani Hashim of the tribe of Quraish, the son of Abdul Muttalib, and was the uncle of the Prophet.
The reasons, which led to fix his destiny during his lifetime, and to inform of his adverse end by Quranic Surah, are briefly mentioned below:
First, he was a trustee of the House of Ka’ba, and was very keen on continuing it as a temple of idols. This was his great and serious crime.
Secondly, the status and position which he enjoyed made him proud and prompted him to indulge in transgression and rebellion against God. He had become the Firaun (Pharaoh) of his time.
Thirdly, he initiated the opposition to the call of Islam, and therefore, the leadership of disbelief was his destiny.
Fourthly, he was a sworn enemy of the Prophet, and in his enmity against the Prophet he had crossed all the limits of morality, so much so that he had totally forgotten about his kinship with the Prophet, a clear example of which can be seen in his efforts to enforce the social boycott of the Prophet. During the boycott of the Quraish when the Prophet had taken shelter in the valley of Abi Talib, and when he was starving, this heartless man did not flinch a bit and showed no mercy. -(Ibn Hisham Vol. I page 372).
Fifthly, throughout his life he was a great obstacle in the progress of Islam, and he was always in the forefront in opposing the call to believe in Oneness of Allah. When the Prophet presented his Message before the general tribes of Arabia, Abu Lahab tried to dissuade people to listen to this message, Rabia’ bin Ebaad says that he saw the Prophet in the market of Zul Majaz, he was saying:
“ O men! Say there is no god save Allah, you will benefit.” There was another man going behind the Prophet saying:
“This man is a liar. Do not listen to him.” Rabia’ asked as to who this man was. He was told that he was Abu Lahab, Prophet’s uncle. (Ibn Katheer Vol. I, page 514, with reference to Ahmed).
Sixthly, in miserliness and hoarding money he Was the Qarun of his time.
Seventhly, he was very proud of his gods. Joining Quriash in the boycott of the Prophet, he had said to Hind bin Utba: ‘By leaving that man who has left Lat and Uzza, have I not helped these gods?” Hind said: “Yes, May God give you good reward.” -(Ibn Hisham, Vol. I page 372).
This news of Abu Lahab’s end is really a manifestation of the fact that even if the uncle of the Prophet is guilty of disbelief, he cannot escape Allah’s grip. His law of justice is impartial and above the family and race attachments.

2. By perishing of both hands does not mean the perishing of the physical hands only, which he used to raise in opposing the Prophet, but also the perishing of his might and the end of his power. He strained every nerve to repress the propagation of Allah’s call, but he failed in his objective. In the battle of Badr, his might receive a setback. His supporters were defeated convincingly and his might and power ended. In this way the prophecy Which was made in this verse proved to be true.
Ibn Abbas has narrated that when the Verse No.214 of the Surah Shu’ara
(Warn your nearest relatives) was revealed, the Prophet went up the mount of Safa and called: “Beware of the danger of the morning! “The people said:” Who is “calling?” Then they gathered round him. The , Prophet said: “If I tell you that from behind this mountain an army is advancing to attack you, will you believe in my statement?” The people said: “We have not seen you telling a lie.” The Prophet said: “Then behold I warn you about the great torment that is coming.” Hearing this, Abu Lahab said: “May you perish! Did you “call us for this. On this the Verse:
“Perished Abu Lahab’s both hands, and he himself perished” was revealed. -(Bukhari Kitabut-Tafseer).
It does not mean that this Surah was revealed at this very time, because as mentioned earlier the punishment for a man is announced only when he is given full opportunity and if after this he is found to be persisting with his transgression. It means that these were the acts of Abu Lahab which caused his downfall and this Surah is a fitting reply to his misdeeds.

3. The defeat of his supporters in the Battle of Badr shocked him immensely, and thereafter he also perished. Accordingly, he died a very distressing death, and the eternal punishment of the Hereafter was also his destiny. He did not participate in the Battle of Badr. Within one week of the defeat of the infidels in the Battle of Badr he died of small pox. From various narratives it is learnt that his dead, body remained unattended to in his house for three days and there was none to dispose it off, because the Quraish considered small pox a very infectious disease. At last his sons buried his dead body standing behind a wall and throwing stones in his grave from a distance. (Albidayah, wan Nihayah Vol. III page 309),
Today there is nobody who remembers Abu Lahab with respect, while there is the whole Ummah to curse him; by reciting the Surah Al- Lahab in their prayers the people cause Allah’s curses to be sent to this enemy of the Prophet. In this way, the prophecy of the Quran that the Prophet will gain supremacy and the enemy of the Prophet will be perished has proved to be true in every word. This is such a proof of the authenticity of the Quran that will last till the Doomsday.

4. That is: Neither his wealth which was the cause of his pride, nor those of his acts which he performed as a follower of a false religion were of any use to him, as they did not save him from the wrath of Allah. In the Quran the word ‘Kasab’ or earning has been used for deeds or acts at a number of places. Here it is used to convey the same meaning.

5. This is his end in the Hereafter which will catch up with him on the Day of Judgment. Abu Lahab and the inflamed fire has certain similarities. The fire of jealousy and deceit which was in his heart will be in flamed on the day of judgment——The reward, certainly is the result of the deeds of human being.

6. The name of Abu Lahab’s wife was Umme Jameel. She was Abu Sufyan’s sister. Since she was a supporter of her husband in hostility to Islam and enmity and rancour against the Prophet and was associated with her husband in these activities, her fate is also described here.
She will act as a carrier of fuel for burning her husband, because she had blazed the fire of hatred.
The meaning of carrier of fuel has been stated to be carrying the burden of sins, by Saeed bin Jubair. -(Fathul Qadeer Ash-Shaukani, Vol. V. Page 512).
The condition of the, sinners on the Day of Judgment has been described by Quran in these words:
“They will be carrying their burden on their backs.” -(Al-Ana’am -31).

7. That is: In the hell there will be a strong rope round her neck, as if her condition will be like that of a female-slave who is carrying wood for fuel on her head and round her neck there is a strong rope of woven fiber. This is the picture of the punishment of disgrace which she is going to taste on the Day of Judgment. Saeed bin Musayyab says that round her neck there was a necklace of valuable jewels and she used to say that by Lat and Uzza (names of idols) she would spend it in the enmity of the Prophet, therefore on the Day of Judgment this necklace will be the cause of disgraceful punishment to her.—- (Fathul Qudeer Shaukani, Vol. V, page 513).
The meaning of the verse is that the necklace of which she feels so proud and which she wanted to spend for opposing the Prophet will really become a source of extreme trouble for her, and this ornament will become the cause of her disgrace.
There is a lesson for women in this end of the wife of Abu Lahab. A woman who adopts an attitude of transgression and disbelief gains a very bad end, and the lesson for men is to see how women associate with men in their evil deeds and push them to final ruin.