Tafseer of Surah Lahab

 

Most of us know Surah Lahab. It’s one of the first one Muslim children learn these days. We’re going to breeze through the tafseer, then dive into one of the miracles, and finish up with some Arabic analysis.
Allah says:

1. تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ
2. مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ
3. سَيَصْلَى نَاراً ذَاتَ لَهَبٍ
4. وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ
5. فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ

Translation:
May the hands of Abu Lahab be ruined, and ruined is he.
His wealth will not avail him or that which he gained.
He will [enter to] burn in a Fire of [blazing] flame
And his wife [as well] – the carrier of firewood.
Around her neck is a rope of [twisted] fiber. [Surah Lahab, verses 1-5]

Reason of Revelation

This verse was one of the first revealed in Mecca. You can find the full details in Tafsir ibn Kathir. The Prophet (salallahu alayhi wa sallam) was told to proclaim the message; so he went up on a mountain.
In those days, when the Arabs attacked, they attacked right at Fajr time, when the most people were sleeping. If anyone saw this, they would get up on a mountain and say “waaaaaaaaaaaah subaaaaaaaaaaahaaaaaaaaaaaah,” like “woe to you from an evil that’s coming in the morning.”
So the Prophet got up on the mountain, and he called each of the tribes, one by one, by name. And when they had all gathered–check this out–he said “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?” and they said “we’ve never experienced a lie from you.”
So he (salallahu alayhi wa sallam) said: “Verily, I am a warner (sent) to you all before the coming of a severe torment.”
And this was it! The chance for everyone to become Muslim, Mecca becomes conquered, Islam gets an established base and spreads out of Arabia …
… and Abu Lahab, the uncle of the Prophet, said: “Have you gathered us for this? Tabba lak (may you perish).”
And Allah revealed Surah Lahab.

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Points to Consider

• Syed. Abu Lahab was “syed,” (in the broad sense), that is, from the family and clan of the Prophet (not that he was a direct descendant of the Prophet). And he is doomed to Hellfire! So what does that mean for all the syeds out there? Are you still so sure you’ll be saved just for being a relative of the Messenger of Allah? Wake up! You need to pray and fast and pay zakah and make Hajj, just like anyone else.
• Tabbat is a curse. It appears twice in the first ayah–at the beginning, as if it’s a curse, and at the end, as if it’s a statement of reality–that he is cursed.
• Carrier of Firewood. There are two opinions on what this means: One is that the wife of Abu Lahab used to enflame people. “Oh did you hear what so-and-so said about you?” “Oh do you know what that other person did?” To make them hate each other; like she carries the wood to fan the fire. The other opinion is that she used to carry thorns and put them in what pathways the Messenger of Allah used to walk, so he’d be harmed.
• A Necklace of Fire. Hellfire is enough of a punishment–but on top, she’ll be given a necklace of fire. Why? Because she had a beautiful necklace, and she pawned it at a fundraiser so she could use the wealth to harm the Messenger of Allah. So glad tidings O you people who donated for the sake of Allah! Insha’Allah for sure you will get something good, if Allah rewarded giving something bad with something in Hellfire.

The Miracle in Surah Lahab

If you notice, Allah dooms Abu Lahab to Hellfire in this surah. Now, the mufassireen point out an interesting point–at any time, Abu Lahab could have accepted Islam–even as a fake-out. And he could have said “Hey guys, I’m Muslim now, how come the Qur’an is claiming I’m in Hellfire?” And that would’ve caused great fitnah.
But he never did.
And Allah knew that he wouldn’t.
And so, we see even in this small, oft-repeated surah, one of the miracles of the Qur’an.

Some Arabic Analysis

• Tabba/Tabbat (تَبَّتْ) is a curse. It means “may you lose everything and perish.”
• Abi Lahab? Just like we discussed in the second post about rabbuka and rabbika, whether you say “Abu Lahab” or “Abi Lahab” or “Aba Lahab,” it’s the same name. Just different grammatical tense.
• Triple Possessive Case: Yahd is mudaaf; abi is mudaf ilayh (hence it’s majroor), and also mudaaf to lahab (which is mudaf ilayh and majroor). If you didn’t understand that, don’t worry.
• Kasaba (كَسَبَ) means “what he accumulated.” Ibn Abbas (radiallahu ‘anhu) says that he accumulated is wealth, and children, and honour, and status; but none of those will help him in the Hereafter.
• Sayaslaa (سَيَصْلَى) is future-tense; it means he (Abu Lahab) will be thrown into.
• Naaran thaata lahab: This construct is difficult to explain, so forgive me if it’s not the easiest thing to understand. If I said “I saw a man dhuw lihyatin,” it means I saw a man who has a beard; or literally, “the owner of a beard.” If I said “I saw a man dhaa lihyatin,” i.e. an adjective construct, it means “I saw a bearded man.” Here, Allah says: naaran thaala lahab, meaning “the fire possessing flame,” or “the flaming fire.” It’s a description of the qualities of that fire. Tafseer ibn Katheer mentions a fire of blazing flames, painful and severe.

Wallahu ta’ala ‘alam, that’s Surah Lahab in a nutshell. If there are any questions, comments, or corrections, please post them in the comments.
Also, I cannot think of any action items related to this surah; so it’s up to you! Whatever you think of, post it in the comments! Insha’Allah you will get a copy of the ajar of anyone else who performs that action.

Surah e Falak

 

1) Say: I take refuge with the Lord of daybreak 2) from the evil of what He created, 3) from the evil of darkness as it gathers, 4) from the evil of those who blow on knots, 5) and from the evil of the envious when he envies.

“Say,” in order to take refuge “I take refuge” recourse, shelter and hold fast to “the Lord of daybreak,” the Cleaver of the seed and kernel,^[1] the Cleaver of the sky at dawn.^[2] “From the evil of what He created,” all that Allah created: man, jinn and animal. Therefore one takes refuge with their Creator from the evil they contain.^[3]

Next, Allah lists specific cases subsumed by the general import of the previous verse: “from the evil of darkness as it gathers,” i.e. from the evil of what happens at night when darkness envelops man, when many evil souls and harmful creatures disperse therein. “From the evil of those who blow on knots,”i.e. witches who would blow on knots to aid them in their sorcery which they had tied in the ways of their secret art. “From the evil of the envious when he envies,” the envier is one who wishes to see the removal of the blessings he sees in the envied, and does his utmost to have them removed. Man is therefore in need of seeking refuge from his evil and in order to render his plots vain. Included in the category of the envier is someone who afflicts others with the evil-eye because this only ever emanates from one who is envious and has an evil nature.

This chapter covers seeking refuge from all types of evil: general and specific. It also proves that magic is something real, its harm should be feared, and that one should take refuge with Allah from it and from those who practice it.^[4]

Surah al nas

In the Name of Allah, the Most Gracious, the Most Merciful. 1. Say: I seek refuge with the Lord of An-Nas. 2. The King of An-Nas. 3. The God of An-Nas. 4. From the evil of the whisperer who withdraws. 5. Who whispers in the breasts of An-Nas. 6. Of Jinn and An-Nas.

   These are three attributes from the attributes of the Lord, the Mighty and Majestic. They are Lordship, Sovereignty and Divinity. Thus, He is the Lord of everything, the King of everything and the God of everything. All things are created by Him, owned by Him, and subservient to Him. Therefore, He commands whoever is seeking protection to seek refuge with the One Who has these attributes from the evil of the whisperer who withdraws. This (the whisperer) is the devil that is assigned to man. For verily, there is not any of the Children of Adam except that he has a companion that beautifies wicked deeds for him. This devil will go to any lengths to confuse and confound him. The only person who is safe is He Whom Allah  protects.

It is confirmed in the Sahih that he (the Prophet ) said, "There is not a single one of you except that his companion (a devil) has been assigned to him." They (the Companions) said, "What about you, 0 Messenger of Allah?” He replied, "Yes. However, Allah  has helped me against him and he has accepted Islam. Thus, he only commands me to do good." ^[1]

It is also confirmed in the two Sahihs from Anas, who reported the story of Safiyyah when she came to visit the Prophetwhile he was performing I’tikaf that he went out with her during the night to walk her back to her house. So, two men from the Ansãr met him (on the way). When they saw the Prophet , they began walking swiftly. So, the Messenger of Allah said, "Slow down! This is Safiyyah bint Huyay!" They said, “Glory be to Allah, O' Messenger of Allah!" He said, "Verily, Shaytan runs in the Son of Adam like the running of the blood. And verily, I feared that he might cast something into your hearts — or he said — evil." ^[2]

Said bin Jubayr reported that Ibn ‘Abbãs said concerning Allah’s  statement,

"The whisperer (Al-Waswãs) who withdraws."

“The devil who is squatting (perched) upon the heart of the Son of Adam. So when he becomes absentminded and heedless he whispers. Then, when he remembers Allah  he withdraws.” ^[3] Mujãhid and Qatadah also said this. ^[4]

Mu’tamir bin Sulayman reported that his father said, “It has been mentioned to me that Shaytan is Al-Waswas. He blows into the heart of the Son of Adam when he is sad and when he is happy. But when he (man) remembers Allah , Shaytan withdraws.” ^[5]

Al-’Awfi reported from Ibn ‘Abbäs;

"The whisperer."

“He is Shaytan. He whispers and then when he is obeyed, he withdraws." ^[6]

As for Allah’s  saying;

"Who whispers in the breasts of An-Näs (mankind)."

Is this specific for the Children of Adam as is apparent, or is it general, including both mankind and Jinns? There are two views concerning this. This is because they (the Jinns) are also included in the usage of the word An-Nas (the people) in most cases.
Ibn Jarir said, “The phrase Rijalun min Al-Jinn^[7] (Men from the Jinns) has been used in reference to them, so it is not strange for the word An-Nas to be applied to them also."^[8] Then Allah  says,

"Of Jinn and An-Nãs."

Is this explanatory of Allah’s  statement,

"Who whispers in the breasts of An-Nãs."

Then, Allah  explains this by saying,

"0f Jinn and An-Nãs."

This is supportive of the second view. It has also been said that Allah’s saying,

"0f Jinn and An-Nãs."

is an explanation of who is it that whispers into the breasts of mankind from the devils of mankind and Jinns. This is similar to Allah’s  saying,

And so We have appointed for every Prophet enemies - Shayatin among mankind and Jinn, inspiring one another with adorned speech as a delusion. (6:112)

Imam Ahmad recorded that Ibn ‘Abbas said, “A man came to the Prophet  and said, "O' Messenger of Allah! Sometimes I say things to myself that I would rather fall from the sky than say (aloud openly)." The Prophet  said, "Allah  is Most Great! Allah  is Most Great! All praise is due to Allah . Who sent his (Shaytan’s) plot back as only a whisper."^[9] Abu Dãwud and An-Nasã’i also recorded this Hadith.^[10]

This is the end of the Tafsir. All praise and thanks are due to Allah , the Lord of all that exists.

Every effort has been made to assure the accuracy of this publication. If, however, any errors are noticed by the reader, we would kindly request notification to be corrected in future editions.

Surah al mutafifin page 3

You will recognise blissful radiance on their faces. 25) They will be given the choicest sealed nectar to drink, 26) the last residue of which is musk* - for this let the contenders compete. 27) It is mixed with [the water of] Tasnim, 28) a spring from which those brought near [to Allah] drink.

“The righteous will be in bliss,” after mentioning their record, Allah mentions that they are in bliss and this term encompasses the bliss of heart, soul and body, “[seated] on couches,” lined with fine, decorative sheets “gazing [in wonder],” at the joys Allah has prepared for them, looking on at the face of their Noble Lord. “You” who are looking at them “will recognise blissful radiance on their faces,”brought about by delight followed by delight, joy followed by joy and pleasure followed by pleasure. All these matters serve to give light, radiance and beauty to the face. “They will be given the choicest sealed nectar to drink,” the purest and sweetest of drinks “the last residue of which is musk,” it is possible that the word khitam refers to the fact that this drink is sealed so that nothing can enter it that would diminish its purity or lessen its taste. This seal is musk. It is also possible that it mean that the last residue at the bottom of the cup containing this drink is pure musk as opposed to the murky fluid that is commonly found in the bottom of cups in this world. “For this,” eternal bliss, the extent of which is known to Allah Alone, “let the contenders compete!” by rushing to perform such deeds as would lead to it. This goal is most deserving of our expending our most precious commodities in acquiring and being the aspiration of the best of people! “It” this drink is “is mixed with [the water] of Tasnim, a spring from which those brought near [to Allah] drink,” unadulterated with anything else. Tasnim is the best drink of Paradise, and it is drunk in its unadulterated state by Those Brought Near who have the best standing among creation. It is mixed with other liquids, such as pure wine, for the People of the Right.

After having mentioned the recompense of the wicked and the recompense of the righteous and the vast gulf between the two, Allah proceeds to mention some of the actions of the wicked in this world,

29) Indeed, those who worked evil would laugh at those who believed, 30) winking at one another when they passed by them. 31) When they returned to their families, they would return ridiculing them.** 32) When they saw them, they would say, ‘This lot are truly misguided,’ 33) though they were not sent to be guardians over them.

“Indeed, those who worked evil would laugh at those who believed,” mockingly, “winking at one another when they passed by them,” deriding them and putting them down. Yet despite this, you would see the believers having peace of mind and content, the thought of fear not even crossing their minds.“When they returned to their families,” in the morning or evening, “they would return ridiculing them,” happy and exultant. This attitude shows the extremes to which they had deceived themselves: their evil behaviour coupled with a sense of total security in this world as if Allah had promised them felicity!“When they saw them, they would say, ‘This lot are truly misguided,’” they had adjudged themselves to be guided and the believers misguided thereby lying against Allah and speaking about Him without knowledge. “Though they were not sent to be guardians over them,” over the believers, committed to assessing and safeguarding their deeds, such that they could accuse them of misguidance. They did what they did because of their obdurate rejection, their arrogance and their playing games. They have no support for their claims and no proof. This is why their recompense in the Hereafter is of the same type as their deeds.

34) This Day those who believed are laughing at the disbelievers, 35) [sitting] on couches, gazing [in wonder]. 36) Have the disbelievers [not] been rewarded for what they used to do?

“This Day those who believed are laughing at the disbelievers,” when they see them in the midst of torment, the lies they had concocted shown to be idle fancy. The believers, on the other hand, are in total comfort and beatitude, “[sitting] on couches,” decorated “gazing [in wonder],” at the joys Allah has prepared for them, looking on at the face of their Noble Lord. “Have the disbelievers [not] been rewarded for what they used to do?” are they not requited with a recompense of the same type as their deeds? They would laugh at the believers in this world and accuse them of misguidance, so the believers shall laugh at them in the Hereafter when they see their torment, a torment which is the punishment of their own straying and misguidance. Yes, indeed, the disbelievers are rewarded for what they used to do: justice and wisdom from Allah.

Allah is the All-Knowing, the All-Wise.

Surah al mutafifin page 2

Woe, that Day, to the deniers: 11) those who deny the Day of Judgement, 12) and no one denies it save every sinful transgressor. 13) When Our Signs are recited to him, he says, ‘Fables of the ancient!’ 14) No indeed! Rather, what they have earned has rusted up their hearts. 15) No indeed! That Day, they will be veiled from their Lord. 16) Then they will roast in the Blazing Furnace. 17) Then they will be told, ‘This is what you used to deny.’

“No indeed! The record of the dissolute,” this is general for all types of wicked people: the disbelievers, the hypocrites and the iniquitous, “is in Sijjin,” proceeding to explain what this is: “What will make you realise what Sijjin is? It is a register indelibly inscribed,” mentioning therein their vile deeds. Sijjin is a constricted and confined place and it is the opposite of `Illiyyin which is the place for the record of the righteous as will be mentioned later. It is also said that Sijjin is the lowest part of the seventh earth, the place of the wicked and their place of residence when they are resurrected. “Woe, that Day, to the deniers:” then proceeding to explain who they are with His words, “those who deny the Day of Judgement,” the Day of Recompense, the Day in which Allah will judge man for his deeds.“And no one denies it save every sinful” i.e. committing many sins “transgressor,” transgressing the limits of Allah, overstepping the lawful and trespassing into the unlawful. It is this person whose enmity leads him to denial and whose arrogance leads him to reject the truth, hence Allah says, “When Our signs,” directing towards the truth and proving the truth of what the Messengers came with “are recited to him,” he denies them and obdurately rejects them and “says, ‘Fables of the ancient!’” fabrications concocted by the earlier generations and tales of nations long-gone; not from Allah.

As for the one who is just and desires to attain the manifest truth, such a person will not deny the Day of Judgement because Allah has erected clear evidences and signs pointing to its reality, such signs as would lead a person to have certain knowledge of it, such signs that would lead his spiritual sight to see it in the same manner that his physical sight sees the sun. “No indeed! Rather, what they have earned has rusted up their hearts,” However the person whose deeds have rusted up his heart and whose sins have hemmed him in, is veiled from the truth^[3] “No indeed! That Day, they will be veiled from their Lord,” a fitting recompense, he will be veiled from Allah just as his heart was veiled from the Signs of Allah in this world. “Then” in addition to this severe punishment “they will roast in the Blazing Furnace. Then they will be told,” by way of censure and rebuke, “‘This is what you used to deny.’” Three punishments have been mentioned here: the punishment of Hell, the punishment of rebuke and blame, and the punishment of being veiled from the Lord of the worlds. This last punishment is the greatest of the three for it includes His being displeased and angry with them.

One also understands from this verse that the believers will see their Lord on the Day of Judgment in Paradise. They will take delight in looking on at Him and this delight will supersede all other delights in Paradise. They will rejoice at His discourse with them and feel extreme joy at His closeness. This has been mentioned by Allah in a number of verses in the Qur’an and there are concurrent ahadith concerning it from the Messenger of Allah (SAW).

These verses serve to warn one against sins because they show that sins, little by little, rust the heart and veil it until its light is extinguished, its spiritual sight dies, and it views reality in its opposite light such that it sees falsehood as truth and truth as falsehood – this is one of the greatest punishments of sin.

18) No indeed! The record of the righteous is in `Illiyyin. 19) What will make you realise what `Illiyyun is? 20) It is a register indelibly inscribed, 21) which those brought near [to Allah] will witness.

“No indeed! The record of the righteous is in `Illiyin,” after mentioning that the record of the wicked is in the lowest and most confined of places, Allah mentions that the record of the righteous is in the highest and vastest of places. “What will make you realise what ‘Illiyun is? It is a register indelibly inscribed, which those brought near [to Allah] will witness,” the noble Angels, the souls of the Prophets, the Sincerely Truthful and the Martyrs. Allah will laud them by mentioning them in this Exalted Company. `Illiyun is a term referring to the highest part of Paradise.

22) The righteous will be in bliss: 23) [seated] on couches, gazing [in wonder]. 24)

Surah Al mutafifin page 1

1.Mutafifins are those people who create difference in weight and measurements.

2.When they take by measuring they take full.

3.But when the give they give less. . It means that they have different scales for buying and selling.In an hadees:" The people who create difference in weight and measurements, Allah reveal drought, Hard working, and cruel rulers.

4.They did not care that they have to wake up again one day.

5.On a great Day.

6.These people have no fear that one they will be standing in front of Allah who knows all the secrets. In an hadees: The sun will be so near at the distance of one dust particles.

7. The Diary of doings of the Kufar will be in sijeen. Some people says: Sijeen is a lock up and some says that it is a place in deeper the earth where the Kufars and cruel peoples souls and Diarys are stored. thats why it is called as written book.

Surah e Fatiha

1.Surah e Fatiha is the first Surah of Quran Majeed, Fatiha means begining or starting, thats why it is called fatiha. An important name of Surah e Fatiha is salat. Allah says:"I have divided Salat (Namaz) between me and my person".It means Surah e Fatiha of which half part is praises of Allah and the half part is Dua which Person pray in presence of Allah. It is very important to read Surah e Fatiha in Namaz  when he is performing Salat alone but in Jamaat the one should listen the reciting of Surah e fatiha and the other Surah after it.
2.Ayats of Surah e Fatiha: There is difference that Bismillah is a part of every Surah of quran or it is only the Part of  Surah e Fatiha or it is not the part of any Surah. The People of Makkah and Kufa explain it as the part of every surah whereas Madina,Syria ( Mulk e shaam) and Basra explain is only the part of Surah e Namal (verse 30).
3.Allhamdulilah:In Alhamdulilah Al is used as All, It means that all the praising is for Allah, or it has special, because the real eligible of praising is Alla . If any one has any speciality it is created by Allah. Alhamdulilah is used to thank Allah.
5. Right Path:The path of those from who Allah loves..
6.Wrong Path: The path  of those who deserve Allahs Azab.