Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Lahab

Gain a deeper insight into Surah Al-Lahab (also known as Al-Masad) with this comprehensive dictionary, glossary and vocabulary guide. This analysis breaks down the key Arabic words and historical context of this powerful Qur’anic chapter. By examining the etymology, morphology, and tafsir of terms like Lahab, Masad, and Tabbat, readers can better appreciate the surah’s profound message on divine justice and the futility of opposing the truth.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Lahab and the Qur’an – showing where and how frequently the term appears in Surah Lahab and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Lahab.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Abī Lahab (أَبِي لَهَبٍ) – Abu Lahab

Linguistic Root & Etymology

This is a kunya (a teknonym). Abī means “father of.” Lahab means “flame.” His actual name was ‘Abd al-‘Uzza, but he was known as Abu Lahab (“Father of Flame”) because of his reddish complexion. (For a detailed analysis of the root for Lahab, see entry #8).

Classical Exegesis (Tafsir)

In Surah Al-Masad (111:1), the surah opens with a direct curse upon this specific individual. “May the hands of Abu Lahab be ruined, and ruined is he.” The commentators explain that this refers to a specific historical event. When the Prophet first gathered his clan on the hill of Safa to deliver the public call to Islam, his uncle Abu Lahab stood up and cursed him, saying “May you perish!” This surah was revealed as a direct and a powerful divine response, turning the curse back upon Abu Lahab himself. It is a unique instance in the Qur’an where an enemy of the Prophet is condemned by name.

Thematic Context

The figure of “Abu Lahab” is the central theme of the surah. He is presented as the ultimate archetype of the arrogant and the abusive relative who uses his family ties not to support the truth, but to attack it. The theme is one of a divine and a perfect justice. The surah is a powerful statement that in the divine scale, the ties of faith are more important than the ties of blood. The enmity towards the Prophet has sealed Abu Lahab’s doom, regardless of his close kinship to him.

Modern & Comparative Lens

The story of “Abu Lahab” is a timeless and a universal one of the “enemy within.” It is a powerful lesson that the most painful and the most dangerous opposition to a message of truth can often come from one’s own family. In a modern context, his story is a profound and a sobering warning against the dangers of allowing tribalism, family pride, or personal arrogance to blind one to the truth.

Practical Reflection & Application

This verse is a profound reminder that lineage and family ties are of no avail in the sight of God without sincere faith. The practical application is to be a person who is a source of support for the truth, especially when it appears among our own family members. We should strive to be a loving and a supportive relative, not an “Abu Lahab” who allows his ego to turn him into an enemy of his own kin. It is a call to prioritize our allegiance to God over all other allegiances.

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2. Aghnā (مَا أَغْنَىٰ) – It will not avail

Linguistic Root & Etymology

The root is GH-N-Y (غ-ن-ي), which means to be rich or self-sufficient. The phrase mā aghnā means “it will not avail” or “it will not make him self-sufficient.”

The Arabic root is غ-ن-ي.

• Morphology: Aghnā (أَغْنَىٰ) is a Form IV verb meaning “to enrich,” “to make self-sufficient,” or “to be of use.” The phrase mā aghnā (مَا أَغْنَىٰ) is a powerful negation, meaning “it has not availed/profited him in any way.”
• Extended Semantic Range: The root is the source for words related to wealth and independence from need. Ghinā’ (غِنَىٰ) is wealth or self-sufficiency, and one of Allah’s names is Al-Ghanī (The All-Rich, The Self-Sufficient).
• Occurrences in Qur’an: The root is common, appearing around 73 times. It is often used to contrast Allah’s absolute self-sufficiency with humanity’s inherent neediness.

Contextually, the verse poses a rhetorical question that highlights the ultimate bankruptcy of materialism. Abu Lahab’s wealth (`māluhu`) and earnings (`kasab`), the very sources of his arrogance, were utterly useless in making him truly self-sufficient (`aghnā`) or protecting him from the divine decree. It powerfully states that worldly assets have no value in the economy of the Hereafter.

Classical Exegesis (Tafsir)

In Surah Al-Masad (111:2), the surah makes a definitive statement about the futility of Abu Lahab’s worldly power. “His wealth will not avail him or that which he earned.” The commentators explain that Abu Lahab was a wealthy and a powerful leader of the Quraysh. He was proud of his wealth and his children, and he thought that these would be his protection. This verse is a direct and a powerful refutation of this delusion. It is a divine declaration that on the Day of Judgment, all of his worldly wealth and all of his worldly achievements will be completely and utterly useless in saving him from the punishment of God.

Thematic Context

This connects to the surah’s central theme of the ultimate and the true measure of a person’s worth. The surah is a powerful critique of a materialistic worldview. The theme is one of a profound and an unshakeable divine law. The only currency that has any value in the Hereafter is the currency of sincere faith and righteous deeds. All the currencies of this world—wealth, status, children—will be rendered completely and utterly worthless.

Modern & Comparative Lens

The question “What good will his money do him then?” is a timeless and a universal one. It is the ultimate critique of a life that is dedicated to the accumulation of wealth for its own sake. This Qur’anic verse is a particularly powerful and a direct expression of this. It is a profound meditation on the transient nature of all material possessions and a call to a life that is based on the eternal and the true “wealth” of a pure soul and of good deeds.

Practical Reflection & Application

This verse is a direct and a powerful call to a healthy detachment from our worldly wealth. We should not be deluded by the false sense of security that our wealth provides. The practical application is to use our wealth in a way that *will* avail us in the Hereafter. We should invest our wealth in the “goodly loan” to God through charity and good works. This is the only way to transform our temporary worldly wealth into a true and a lasting eternal wealth.

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3. ʿAnhu (عَنْهُ) – From him

Linguistic Root & Etymology

ʿAnhu is a prepositional phrase meaning “from him.” It is a combination of the preposition ʿan (عَنْ), meaning “from” or “about,” and the pronoun suffix -hu (ـهُ), meaning “him.” It does not derive from a root word itself but is a fundamental grammatical component.

Classical Exegesis (Tafsir)

In Surah Al-Masad (111:2), the surah asks rhetorically, “His wealth will not avail him…” The phrase “from him” is implied in the meaning of “avail” (aghnā). The commentators explain this as a statement of the complete and total failure of Abu Lahab’s worldly assets to save him from God’s wrath. All the wealth he accumulated and was so proud of was utterly useless in protecting him. It could not act as a ransom or a shield for him.

Thematic Context

This connects to the central theme of the surah: the futility of worldly power and wealth when confronted with the decree of God. Abu Lahab represents the peak of Meccan aristocracy and material success. The surah’s message is that these worldly values are bankrupt in the ultimate divine economy. The theme is that only faith and righteousness have true, lasting value.

Modern & Comparative Lens

The concept that material wealth has no soteriological value—it cannot save one’s soul—is a cornerstone of many religious and spiritual traditions. This verse is a stark and powerful Islamic expression of this principle. It challenges a materialistic worldview by asserting that a person’s ultimate fate is independent of their financial status.

Practical Reflection & Application

This verse serves as a powerful reminder about the true purpose of wealth. It is a means, not an end. The practical application is to use our wealth in ways that will benefit us in the Hereafter—through charity, supporting good causes, and providing for our families—rather than hoarding it under the delusion that the wealth itself is a source of protection.

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4. Ḥablun min masad (حَبْلٌ مِّن مَّسَدٍ) – A rope of palm-fiber

Linguistic Root & Etymology

Ḥabl is a rope. Min masad means “of palm-fiber.” Masad is a coarse and a rough fiber that is twisted from the palm tree.

The root for Ḥabl is Ḥ-B-L (ح-ب-ل), meaning to bind with a rope. The root for Masad is M-S-D (م-س-د), meaning to twist fibers into a rope.

• Morphology: Ḥabl (حَبْل) is a noun for rope or cord. Masad (مَسَد) is a noun specifically for a rope twisted from palm-fibers (līf), known for its roughness and strength.
• Occurrences in Qur’an: The root for ḥabl appears about 6 times, famously in “Hold firmly to the rope of Allah” (ḥablillāh). The root for masad is a *hapax legomenon*, appearing only in this verse, which makes the imagery uniquely stark and specific.

The phrase describes the humiliating instrument of punishment for Abu Lahab’s wife. In contrast to a fine necklace she may have worn in this life, she will be bound by a crude, abrasive rope of palm-fiber. The specificity of the material—masad—evokes a sense of gritty, painful, and lowly punishment, perfectly mirroring the debasement of her arrogant worldly status.

Classical Exegesis (Tafsir)

This is the final verse of the surah (111:5), and it is a powerful and a terrifying description of the punishment of the wife of Abu Lahab. “Around her neck is a rope of palm-fiber.” The commentators have explained this in two main ways. The first is a literal description of her punishment in the Hellfire: she will have a coarse and a painful “rope of palm-fiber” around her neck. The second is a powerful metaphor for her state in this world. She used to wear a beautiful and an expensive necklace, and she had sworn that she would sell it to fund the opposition to the Prophet. The verse is a statement of an ironic and a fitting justice: her beautiful necklace of this world will be replaced by a terrible and a humiliating “rope” in the next. It is also a reflection of her worldly action of carrying thorny wood to throw in the Prophet’s path.

Thematic Context

This is the final culmination of the surah’s theme of the perfect and the ironic nature of the divine punishment. The surah has presented a detailed and a specific condemnation of this one family. The theme is one of a perfect and a fitting correspondence. The very instrument of her pride and her sin in this world (her wealth and her actions) will be transformed into the instrument of her humiliation in the next.

Modern & Comparative Lens

The image of a “rope around the neck” is a universal and a timeless symbol of bondage, of humiliation, and of a terrible and a low death. The Qur’an’s use of this powerful and visceral image is a testament to the severity and the fitting nature of the punishment. The specificity of the material—the rough and lowly “palm-fiber”—adds to the sense of her ultimate and total debasement.

Practical Reflection & Application

This verse is a profound and a sobering warning against using our own blessings, like our wealth and our jewelry, for the cause of evil. The practical application is to be a person who adorns themselves with the beauty of a good character and who uses their wealth for the cause of good. It is a call to a life that leads to a beautiful and an honored end, not to a debased and a humiliating one.

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5. Ḥammālata l-ḥaṭab (حَمَّالَةَ الْحَطَبِ) – The carrier of firewood

Linguistic Root & Etymology

Ḥammālah is an intensive form of a “carrier.” Al-Ḥaṭab is the firewood.

The root for Ḥammālah is Ḥ-M-L (ح-م-ل).

• Morphology: Ḥammālah (حَمَّالَة) is an intensive feminine form on the morphological pattern of faʿʿālah, which signifies someone who does an action habitually, professionally, or with great zeal. It’s more than just a carrier; she is “the great carrier.”
• Extended Semantic Range: The root ḥamala means to carry or bear, both physically (a load) and metaphorically (a sin, responsibility, or message).
• Occurrences in Qur’an: This root is common, appearing over 60 times.

The linguistic choice of the intensive form `ḥammālah` is crucial. It portrays Abu Lahab’s wife not as a casual offender but as a relentless and energetic persecutor. Whether interpreted literally as one who carried thorns to harm the Prophet, or metaphorically as one who “carried tales” to fuel the fire of slander and discord, the term defines her by her malicious and constant activity.

Classical Exegesis (Tafsir)

In Surah Al-Masad (111:4), this is the description of the wife of Abu Lahab. The commentators have explained this in two powerful ways. The first is a literal one: she used to carry bundles of thorny “firewood” and thorns and cast them in the path of the Prophet at night to cause him harm. The second is a metaphorical one: she was a “carrier of firewood” in the sense that she was a great tale-carrier and a slanderer. She would go about spreading malicious gossip to “fuel the fire” of enmity against the Prophet. In either case, it is a description of her active and her malicious participation in the persecution of the Prophet.

Thematic Context

This connects to the theme of the surah as a condemnation of the entire household of disbelief. The surah is not just a condemnation of Abu Lahab, but also of his wife, who was his partner in crime. The theme is one of a shared and a mutual responsibility. The surah is a powerful statement that those who aid and abet the oppressor will share in their terrible and final punishment.

Modern & Comparative Lens

The image of the “carrier of firewood” is a powerful and a universal one for a person who fuels conflict and spreads discord. This Qur’anic verse is a particularly beautiful and a concise expression of this. It is a timeless and a universal condemnation of the sin of slander and of malicious gossip. It is a powerful reminder that words can be a form of “firewood” that can burn and destroy the fabric of a community.

Practical Reflection & Application

This verse is a direct and a powerful warning against the sins of the tongue. The practical application is to be extremely vigilant that our own tongues are never a vehicle for slander or for the spreading of gossip that causes discord. We should strive to be the opposite of the “carrier of firewood.” We should be carriers of water, people who extinguish the fires of conflict with our kind and our reconciling words. This is a defining characteristic of a true believer.

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6. Ḥaṭab (الْحَطَبِ) – The Firewood

Linguistic Root & Etymology

Al-Ḥaṭab is firewood, wood that is used for fuel.

The root is Ḥ-Ṭ-B (ح-ط-ب).

• Morphology: Ḥaṭab (حَطَب) is a collective noun for firewood or fuel-wood.
• Extended Semantic Range: The root is specific to the act of gathering wood for fire and the wood itself.
• Occurrences in Qur’an: This root appears only twice in the Qur’an. First, in this surah, and second, in Surah Al-Jinn (72:15), where the unjust are described as being “firewood for Hell” (ḥaṭaban li-jahannam).

The term creates a powerful and direct parallel. The very substance she carried in this life to cause harm—firewood—becomes the substance of her eternal state. Her actions in this world are a direct foreshadowing of her punishment, as she metaphorically and literally fueled the fire that would eventually consume her. The Qur’an connects her sin and its consequence with the same chilling image.

Classical Exegesis (Tafsir)

In Surah Al-Masad (111:4), the wife of Abu Lahab is described as the “carrier of firewood.” The commentators explain that this refers to her active and malicious role in the persecution of the Prophet. Literally, she would carry bundles of thorny “firewood” to cast in his path. Metaphorically, she was a “carrier of firewood” in the sense that she was a great slanderer who would “fuel the fire” of enmity against him. In the Hereafter, she herself will become the “fuel” for the Fire, a fitting and a terrible recompense.

Thematic Context

This connects to the theme of the surah as a condemnation of the entire household of disbelief. The surah is not just a condemnation of Abu Lahab, but also of his wife, who was his partner in crime. The theme is one of a shared and a mutual responsibility. The surah is a powerful statement that those who aid and abet the oppressor will share in their terrible and final punishment.

Modern & Comparative Lens

The image of the “carrier of firewood” is a powerful and a universal one for a person who fuels conflict and spreads discord. This Qur’anic verse is a particularly beautiful and a concise expression of this. It is a timeless and a universal condemnation of the sin of slander and of malicious gossip. It is a powerful reminder that words can be a form of “firewood” that can burn and destroy the fabric of a community.

Practical Reflection & Application

This verse is a direct and a powerful warning against the sins of the tongue. The practical application is to be extremely vigilant that our own tongues are never a vehicle for slander or for the spreading of gossip that causes discord. We should strive to be the opposite of the “carrier of firewood.” We should be carriers of water, people who extinguish the fires of conflict with our kind and our reconciling words. This is a defining characteristic of a true believer.

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7. Imraʾatuhu (وَامْرَأَتُهُ) – And his wife

Linguistic Root & Etymology

Imraʾah is a woman or a wife. Imraʾatuhu is “his wife.” The root is complex, often cited as M-R-ʾ (م-ر-ء), related to manliness and humanity. The term for woman, imra’ah (اِمْرَأَة), is thus related to the term for man, imru’ (اِمْرُؤ).

Classical Exegesis (Tafsir)

In Surah Al-Masad (111:4), after the condemnation of Abu Lahab, the surah immediately turns to his wife. “And his wife [as well] – the carrier of firewood.” The commentators identify her as Umm Jamil, the sister of Abu Sufyan. The surah makes it clear that she was a full and an active partner in the crimes of her husband. She was not a passive bystander, but was a malicious and an energetic participant in the persecution of the Prophet. Her mention here is a sign that she shares in his curse and in his punishment.

Thematic Context

This connects to the surah’s theme of the ultimate and the true nature of human alliance. The surah is a powerful statement that the strongest of all worldly bonds—the bond of marriage—is of no avail in the Hereafter if it is based on a shared partnership in disbelief and in sin. The theme is one of a perfect and a just correspondence. The one who was his partner in crime in this world will be his partner in punishment in the next.

Modern & Comparative Lens

The story of the “wife of Abu Lahab” is a powerful and a timeless one. It is a universal archetype of the “evil accomplice.” The surah is a profound and a sobering warning that we are responsible not only for our own actions, but also for the actions that we aid and abet. It is a call to a life of righteous partnership, not of a partnership in sin.

Practical Reflection & Application

This verse is a powerful reminder of the importance of choosing a righteous spouse. The practical application is to seek a partner who will be our partner in the journey to Paradise, not our partner in the journey to the Fire. It is a call to build our marriages and our families on the firm foundation of a shared faith and a shared commitment to righteousness. This is the only partnership that has any true and lasting value.

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8. Jīdihā (جِيدِهَا) – Her neck

Linguistic Root & Etymology

A jīd is a neck, often used in a poetic sense to refer to a beautiful neck that is adorned with jewelry.

The root is J-Y-D (ج-ي-د).

• Morphology: Jīd (جِيد) is a noun for the neck. The phrase here is fī jīdihā (فِي جِيدِهَا), “around her neck.”
• Extended Semantic Range: In classical Arabic, jīd is a word of literary elegance, often used in poetry to describe a graceful neck, a sign of beauty and status. It is distinct from the more common word for neck, ʿunuq (عُنُق).
• Occurrences in Qur’an: This word is a *hapax legomenon*, appearing only in this verse.

The choice of this specific, elegant word is a masterstroke of divine irony. The Qur’an uses a poetic term for a beautiful neck—the very place where she would have displayed her valuable necklaces in pride—to describe the location of her humiliating punishment. This contrast between the word’s connotation of beauty and the reality of the ugly rope of palm-fiber powerfully illustrates her fall from worldly arrogance to eternal abasement.

Classical Exegesis (Tafsir)

In the final verse of the surah (111:5), the punishment of the wife of Abu Lahab is described. “Around her neck is a rope of palm-fiber.” The commentators explain that the choice of the word “jīd” is a powerful and an ironic one. This word is normally used to describe a beautiful “neck” that is a source of pride and a place for an expensive necklace. The verse is a statement of an ironic and a fitting justice: the very “neck” that she used to adorn with her prideful jewelry in this world will be the neck that is adorned with a humiliating and a painful rope in the next.

Thematic Context

This is the final culmination of the surah’s theme of the perfect and the ironic nature of the divine punishment. The surah has presented a detailed and a specific condemnation of this one family. The theme is one of a perfect and a fitting correspondence. The very instrument of her pride and her sin in this world (her neck and her necklace) will be transformed into the instrument of her humiliation in the next.

Modern & Comparative Lens

The use of irony is a powerful rhetorical device. This final verse is a masterstroke of eschatological irony. It is a profound literary and a theological device that serves to heighten the sense of the perfect and the almost mathematical justice of the final outcome. It is a powerful statement on the moral law of cause and effect, where every action receives its perfectly fitting reward.

Practical Reflection & Application

This verse is a profound and a sobering warning against using our own blessings, like our wealth and our beauty, for the cause of evil. The practical application is to be a person who adorns their “neck” and their character with the beauty of humility and of good deeds. It is a call to a life that leads to a beautiful and an honored end, not to a debased and a humiliating one.

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9. Kasab (كَسَبَ) – He has earned

Linguistic Root & Etymology

The root is K-S-B (ك-س-ب), which means to earn or to acquire. The verb kasab means “he has earned.”

The Arabic root is ك-س-ب.

• Morphology: Kasaba (كَسَبَ) is a Form I perfect tense verb. Its verbal noun is kasb, meaning earnings or acquisition.
• Extended Semantic Range: The root signifies anything acquired through personal effort. In the Qur’an, this has a dual meaning: material earnings (wealth, status) and spiritual earnings (the good and evil deeds for which one is accountable).
• Occurrences in Qur’an: The root appears about 67 times, frequently in the context of accountability, where each soul is responsible for what it has “earned” (kasabat) of deeds.

The phrase “mā kasab” (“that which he has earned”) is brilliantly comprehensive. On one level, it refers to his worldly acquisitions like his children, status, and followers, which he was proud of. On a deeper level, it refers to his record of sins—his evil deeds are his true, lasting “earnings.” The verse declares that nothing he acquired, neither his worldly assets nor his legacy of evil, could save him.

Classical Exegesis (Tafsir)

In Surah Al-Masad (111:2), the surah states, “His wealth will not avail him or that which he earned.” The commentators have explained “that which he earned” in two main ways. It can refer to his children, especially his male offspring, who were a source of pride and a part of his worldly “earnings” in that tribal society. It can also refer to his own evil deeds that he “earned” for himself. In either case, the verse is a definitive statement that all of his worldly acquisitions—both his wealth and his progeny—will be of no benefit to him in the Hereafter.

Thematic Context

This connects to the surah’s central theme of the ultimate and the true measure of a person’s worth. The surah is a powerful critique of a materialistic and a tribalistic worldview. The theme is one of a profound and an unshakeable divine law. The only “earnings” that have any true and lasting value are the “earnings” of sincere faith and righteous deeds. All the other “earnings” of this world will be rendered completely and utterly worthless.

Modern & Comparative Lens

The concept of our deeds being our true “earnings” is a powerful and a profound one. It is a rejection of a purely materialistic view of wealth. This verse is a powerful statement on the nature of true and lasting profit. It is a timeless and a universal call to a life that is based on the “earning” of eternal value, not of a fleeting, worldly one.

Practical Reflection & Application

This verse is a direct and a powerful call to be mindful of what we are truly “earning” in our lives. The practical application is to see our good deeds as our true and our lasting “earnings.” Every prayer, every act of charity, every kind word is a deposit that we are making in our own eternal account. It is a call to be a wise and a far-sighted spiritual investor, who is focused on the only “earnings” that will truly avail us in the end.

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10. Lahab (لَهَب) – A flame

Linguistic Root & Etymology

The root is L-H-B (ل-ه-ب). Lahab is a flame of fire.

The Arabic root is ل-ه-ب.

• Morphology: Lahab (لَهَب) is a noun for a pure, smokeless flame.
• Extended Semantic Range: The root pertains to the act of blazing, flaming, and intense burning.
• Occurrences in Qur’an: The root appears 4 times, with 3 of those instances being in this surah alone.

This root is the rhetorical core of the surah. A magnificent and terrifying wordplay (paronomasia) is built around it. The man’s nickname is Abu Lahab (“Father of Flame”), given due to his reddish complexion. The surah prophesies that he will enter a fire “that possesses flame” (nāran dhāta lahab). His worldly name becomes a perfect description of his otherworldly doom. This linguistic miracle ties his identity to his punishment, showcasing a profound and inescapable form of divine justice.

Classical Exegesis (Tafsir)

This word is the central and the most powerful pun of the surah. It is the name of the Prophet’s uncle, Abu Lahab (“Father of Flame”). The surah then declares that he will “enter a Fire, possessor of flame (dhāta lahab)” (111:3). The commentators have marveled at this magnificent and terrifying wordplay. The surah is a statement of a perfect and a divine and an ironic justice. The man whose very name was “Father of Flame” will find that his final and eternal destiny is in a “Fire of Flame.” His name has become a prophecy of his own doom.

Thematic Context

This connects to the surah’s central theme of the perfect and the fitting nature of the divine punishment. The surah is a detailed and a specific condemnation of this one man. The theme is one of a perfect and a terrifying correspondence. The punishment is not an arbitrary one; it is a direct and a perfect reflection of the very identity of the one who is being punished. The surah is a powerful and an unforgettable lesson in the absolute and the ironic justice of God.

Modern & Comparative Lens

The use of a pun or a paronomasia is a powerful literary device that is found in the high literature of all cultures. The Qur’an’s use of it here is a masterstroke of rhetorical power. It is a literary and a theological device that serves to heighten the sense of the perfect and the almost mathematical justice of the final outcome. It is a powerful statement on the moral law of cause and effect, where every action receives its perfectly fitting reward.

Practical Reflection & Application

This verse is a profound and a sobering warning against allowing our very identity to be defined by our opposition to the truth. The practical application is to be a person whose name and whose identity is associated with the light of faith, not with the “flame” of disbelief. It is a call to a life that is in harmony with the truth, so that our destiny may be a beautiful and a fitting one, not a terrible and an ironic one.

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11. Masad (مَسَد) – Palm-fiber

Linguistic Root & Etymology

Masad is a coarse and a rough fiber that is twisted from the palm tree.

The root is M-S-D (م-س-د).

• Morphology: Masad (مَسَد) is a noun for rope twisted from palm-fibers.
• Extended Semantic Range: The root action masada means “to twist firmly.” The resulting rope is known for being strong but also rough and abrasive.
• Occurrences in Qur’an: The word is a *hapax legomenon*, appearing only once in the Qur’an. The surah itself is often named “Al-Masad” after this final, vivid word.

Ending the surah with this unique word leaves an unforgettable image of debasement. A woman of high status, Umm Jamil, is eternally punished with the crudest type of binding material. The choice of the word `masad` rather than a generic word for rope (`ḥabl`, used earlier) adds a layer of sensory detail—one can almost feel the coarseness and pain. It symbolizes the complete reversal of her worldly status and the perfectly fitting, humiliating nature of her punishment.

Classical Exegesis (Tafsir)

This is the final word of the surah and it gives the surah its other name, “Al-Masad.” “Around her neck is a rope of palm-fiber” (111:5). The commentators have explained this as a description of the terrible and the humiliating punishment of the wife of Abu Lahab. She will have a coarse and a painful “rope of palm-fiber” around her neck. This is a direct and an ironic contrast to the beautiful and expensive necklace that she used to wear with pride in this world. It is also a reflection of her worldly action of carrying thorny wood, which would have been tied with such a rope, to throw in the Prophet’s path.

Thematic Context

This is the final culmination of the surah’s theme of the perfect and the ironic nature of the divine punishment. The surah has presented a detailed and a specific condemnation of this one family. The theme is one of a perfect and a fitting correspondence. The very instrument of her pride and her sin in this world will be transformed into the instrument of her humiliation in the next. The lowly “palm-fiber” is a symbol of her final and utter debasement.

Modern & Comparative Lens

The image of a “rope around the neck” is a universal and a timeless symbol of bondage, of humiliation, and of a terrible and a low death. The Qur’an’s use of this powerful and visceral image is a testament to the severity and the fitting nature of the punishment. The specificity of the material—the rough and lowly “palm-fiber”—adds to the sense of her ultimate and total disgrace.

Practical Reflection & Application

This verse is a profound and a sobering warning against using our own blessings, like our wealth and our jewelry, for the cause of evil. The practical application is to be a person who adorns themselves with the beauty of a good character and who uses their wealth for the cause of good. It is a call to a life that leads to a beautiful and an honored end, not to a debased and a humiliating one.

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12. Nāran dhāta lahab (نَارًا ذَاتَ لَهَبٍ) – A Fire, possessor of flame

Linguistic Root & Etymology

Nār is a fire. Dhāta lahab means “possessor of flame.” The root for Nār is N-W-R (ن-و-ر), which relates to light and fire. The root for Lahab is L-H-B (ل-ه-ب), flame.

Classical Exegesis (Tafsir)

In Surah Al-Masad (111:3), this is the definitive and the terrible destination of Abu Lahab. “He will [enter to] burn in a Fire, possessor of flame.” The commentators have marveled at this magnificent and terrifying wordplay. The surah is a statement of a perfect and a divine and an ironic justice. The man whose very name was Abu Lahab (“Father of Flame”) will find that his final and eternal destiny is in a “Fire of Flame.” His name has become a prophecy of his own doom. The punishment is a perfect and a direct reflection of his very identity.

Thematic Context

This connects to the surah’s central theme of the perfect and the fitting nature of the divine punishment. The surah is a detailed and a specific condemnation of this one man. The theme is one of a perfect and a terrifying correspondence. The punishment is not an arbitrary one; it is a direct and a perfect reflection of the very identity of the one who is being punished. The surah is a powerful and an unforgettable lesson in the absolute and the ironic justice of God.

Modern & Comparative Lens

The use of a pun or a paronomasia is a powerful literary device that is found in the high literature of all cultures. The Qur’an’s use of it here is a masterstroke of rhetorical power. It is a literary and a theological device that serves to heighten the sense of the perfect and the almost mathematical justice of the final outcome. It is a powerful statement on the moral law of cause and effect, where every action receives its perfectly fitting reward.

Practical Reflection & Application

This verse is a profound and a sobering warning against allowing our very identity to be defined by our opposition to the truth. The practical application is to be a person whose name and whose identity is associated with the light of faith, not with the “flame” of disbelief. It is a call to a life that is in harmony with the truth, so that our destiny may be a beautiful and a fitting one, not a terrible and an ironic one.

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13. Sa-yaṣlā (سَيَصْلَىٰ) – He will [enter to] burn

Linguistic Root & Etymology

The root is Ṣ-L-Y (ص-ل-ي), which means to burn or to enter a fire. The verb sa-yaṣlā is in the future tense, “he will [enter to] burn.”

The Arabic root is ص-ل-ي.

• Morphology: Yaṣlā (يَصْلَىٰ) is the imperfect tense verb. The prefix sa- (سَ) is added to denote the definite future, making the event a certainty.
• Extended Semantic Range: The root is almost exclusively used in the context of being burned or roasted, particularly in the Hellfire.
• Occurrences in Qur’an: The root appears about 17 times, consistently associated with the torment of the Fire.

The grammatical choice of the definite future tense (`sa-yaṣlā`) is critical. It transforms the statement from a mere possibility into an absolute, inescapable prophecy. Revealed while Abu Lahab was still living, this verse declared his final end with certainty. Muslims view its fulfillment—Abu Lahab died years later as an enemy of Islam, never having converted—as a clear miracle of the Qur’an and a testament to divine knowledge.

Classical Exegesis (Tafsir)

In Surah Al-Masad (111:3), this is the definitive and the terrible destination of Abu Lahab. “He will [enter to] burn in a Fire, possessor of flame.” The commentators explain that the use of the future tense is a divine prophecy. At the time of the revelation, Abu Lahab was still alive and powerful. This verse was a declaration of his final and his certain end. He would die in a state of disbelief and would “enter the Fire to burn.” This is seen as one of the great miracles of the Qur’an, as he did, in fact, die in a state of opposition to the faith.

Thematic Context

This connects to the surah’s central theme of the certain and the inescapable nature of the divine judgment. The surah is not just a curse; it is a prophecy. The theme is that the consequences of our choices are known to God, and His judgment is absolute and unchangeable. The surah is a powerful testament to the divine knowledge and the divine power over the future.

Modern & Comparative Lens

The concept of a “prophecy” of a specific individual’s doom is a powerful and a challenging one. The story of Abu Lahab is a unique one in the Qur’an. It is a powerful statement on the reality of the divine decree. It is a timeless and a universal warning that the path of arrogant and persistent rebellion against God has only one, certain, and terrible end.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to take the threat of the Hellfire with the utmost seriousness. We should flee from the deeds of arrogant denial that lead to this fate. We should constantly seek refuge in God’s mercy from the torment of the Fire, and we should strive to be among those who will be welcomed into the bliss of Paradise, not among those who will “enter the Fire to burn.”

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14. Tabbat (تَبَّتْ) – May [it] be ruined

Linguistic Root & Etymology

The root is T-B-B (ت-ب-ب), which means to be ruined, to perish, or to be in a state of loss. The verb tabbat is a prayer of curse, “May it be ruined!”

The Arabic root is ت-ب-ب.

• Morphology: Tabbat (تَبَّتْ) is the third-person feminine singular perfect verb. It functions here as an imprecation (a curse). It is paired with tabba (تَبَّ), the masculine form, which functions as a declarative statement.
• Extended Semantic Range: The root signifies utter ruin, perdition, and complete loss (tabāb). It implies a destruction from which there is no recovery.
• Occurrences in Qur’an: The root appears 4 times in the Qur’an, three of which are in this powerful opening verse.

The surah’s opening is a masterclass in rhetoric. It begins with a curse (`Tabbat…`) that directly counters the curse Abu Lahab had made against the Prophet (“*Tabban lak*,” meaning “May you perish!”). It is then followed by a statement of fact (`…wa tabb`), confirming that his ruin is not just a future possibility but a settled reality in God’s decree. The curse is both returned and confirmed as already fulfilled.

Classical Exegesis (Tafsir)

This is the first word of the surah after the basmalah, and it is a powerful and a direct curse. “May the hands of Abu Lahab be ruined, and ruined is he.” The commentators explain that this is a divine response to the curse of Abu Lahab himself. When the Prophet first called his people to Islam, Abu Lahab said to him, “May you perish (tabban lak)!” This verse is a direct and a powerful turning of that very curse back upon him. The surah is a divine declaration that the one who is truly “ruined” is not the Prophet, but his arrogant uncle.

Thematic Context

This connects to the surah’s central theme of the ultimate and the true nature of loss and of ruin. The surah is a radical redefinition of what it means to be successful. The theme is one of a perfect and an ironic justice. The one who thought he was powerful and who was cursing the Prophet is, in the divine reality, the one who is truly “ruined.” His worldly power and his wealth are, in fact, the very instruments of his own “ruin.”

Modern & Comparative Lens

The concept of a “divine curse” upon the wicked is a feature of the theology of justice in the Abrahamic traditions. It is a powerful statement that certain crimes are so heinous that they evoke a direct and a powerful response from the Divine. The story of Abu Lahab is the ultimate archetype of this, a timeless and a universal story of the ultimate curse that falls upon the one who actively and hatefully opposes the truth.

Practical Reflection & Application

This verse is a profound reminder of the ultimate and the terrible consequences of opposing the messengers of God. The practical application is to be extremely vigilant that we are never among those who are the subject of a divine curse. We should be on the side of the oppressed, not the oppressor, and on the side of the truth, not of falsehood. It is a call to a life of justice and compassion, so that we may be the recipients of the divine blessing, not the divine curse.

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15. Yadā (يَدَا) – The two hands

Linguistic Root & Etymology

Yadā is the dual form of yad, a hand.

The root is Y-D-Y (ي-د-ي).

• Morphology: Yad (يَد) is a hand. Its dual form is yadāni (nominative) or yaday (accusative/genitive). Here, yadā Abī Lahab is a genitive construction, “the two hands of Abu Lahab.”
• Extended Semantic Range: In Arabic, the “two hands” are a powerful metonym for a person’s complete power, actions, efforts, and acquisitions. It symbolizes their entire worldly agency.
• Occurrences in Qur’an: The root for “hand” is very common, appearing over 100 times.

The curse is directed specifically at his “two hands” to signify a comprehensive ruin. It is not just a curse on his person but on his entire enterprise—his wealth, his schemes, his power, and all the actions he undertook with his hands. It is a declaration that his life’s work, everything he built and was proud of, is condemned to perish. The surah then confirms “and he [himself] has perished” to show the ruin is total, encompassing both his works and his very being.

Classical Exegesis (Tafsir)

In the opening verse of the surah (111:1), the curse is directed at the “two hands of Abu Lahab.” The commentators explain that the “hands” are a symbol of a person’s power, their actions, and their earnings. The curse upon his “two hands” is a curse upon all of his efforts, all of his schemes, and all of his wealth. It is a divine declaration that his entire life’s work, which he was so proud of, is “ruined” and will come to nothing. The surah then immediately adds, “and ruined is he,” to show that the ruin is not just of his works, but of his very self.

Thematic Context

This connects to the surah’s central theme of the futility of all worldly power when it is set in opposition to God. The “hands” of Abu Lahab are the symbol of his worldly power and his agency. The theme is that all of this agency is utterly powerless and is destined for “ruin” when it is used to fight against the divine truth. The surah is a powerful and a direct statement on the self-destructive nature of a life of rebellion.

Modern & Comparative Lens

The “hand” is a universal and a timeless symbol of human action and of power. The Qur’an’s use of this powerful and visceral image is a testament to its literary force. It is a concrete and a tangible metaphor for a life’s work. The curse upon the “two hands” is a powerful and an unforgettable image of a life that has been completely and utterly wasted.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to use our own “two hands” for what is good. We should strive to be people whose “hands” are a source of benefit for the world, not a source of harm. We should use our hands to give in charity, to help the needy, and to build up the good, so that on the Day of Judgment, our “hands” will be a witness for us, not against us.