بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
تَبَّت يَدا أَبي لَهَبٍ وَتَبَّ
Perish the hands of Abū Lahab, and perish he!
EXEGESIS
Tabbat is derived from the root t-b-b and the infinitive tabāb which means continuous loss; however, it is a type of loss which results in ruin and destruction. Regarding the Pharaoh, the Quran says, and Pharaoh’s stratagems only led him into ruin (tabāb) (40:37).
The verb tabbat is in the feminine form because it refers to Abū Lahab’s hands, while the same verb (tabba) at the end of the verse is in masculine form since it refers to Abū Lahab himself.
The ruin has been attributed to the hands of Abū Lahab because actions are mostly done by one’s hands, and hence it is not the physical hands which are intended here, but rather the actions which are the products of the hands. Thus, the expression indicates how Abū Lahab will be in ruin and will enter the hellfire because of his actions.
Most commentators maintain that the first verb, tabbat, is a prayer against Abū Lahab, and the second verb, tabba, at the end of the verse, is a statement of fact. Therefore, it would mean: May God make him perish, and he is perished. However, some say that the first tabbat can also be a statement of fact in that the actions of Abū Lahab did not earn him any good, and because of this he is at loss.
Ṭūsī writes that Abū Lahab decided to throw a boulder at the Prophet but God stopped him, saying that his hands were cut off from action (tabbat yadā abī lahab), and he is perished in the hereafter (wa tabba).
Abū Lahab was a nickname for this man, whose real name was ʿAbd al-ʿUzzā (the bondsman of ʿUzzā, the idol), and he was the son of ʿAbd al-Muṭṭalib. Apparently, ʿAbd al-ʿUzzā was not the name given to him at birth, but a name he chose for himself later. He died a few days after the Battle of Badr after receiving the news of the victory of the Prophet. He was not present in the battle, but he had sent a representative to fight in his stead.
Since using nicknames was a matter of respect and honour, the commentators have made different suggestions as to why this enemy of the Prophet is addressed by nickname in the Quran rather than by his actual name. Some have suggested that Abū Lahab was not his nickname but was his real name, and he was named as such because he had an inflamed red face and his cheeks would glow like two flames of fire, given that lahab means the flame of fire. Another opinion is that his nickname is used because he was known better by his nickname than by his name. A third opinion suggests that because his name was ʿAbd al- ʿUzzā, God did not want to attribute him to ʿUzzā since in reality all people are slaves of God and not of any idol. Finally, it is suggested that the name ʿAbd al-ʿUzzā was not used because it was a name he chose for himself later, since his father, ʿAbd al-Muṭṭalib, was not a polytheist and would not have given him such a name.
EXPOSITION
Abū Lahab was the son of ʿAbd al-Muṭṭalib and the uncle of the Prophet. Since the early days of the mission of the Prophet, he developed a strong enmity towards Islam and consequently towards his nephew, Muhammad (s).
It is not the usual style of the Quran to mention people by their names; hence, the question may be asked as to why the Quran, contrary to its usual style, has named Abū Lahab and has made a personal condemnation of him in such a strong manner. A possible explanation is that Abū Lahab had gained a fame by constantly using foul language against the Prophet and by deterring people from listening to his message. It is reported that whenever some Arabs from outside Mecca entered the city, they would go to Abū Lahab to consult him about Muhammad (s) and his new faith, given that he was his uncle and would know him better than others. Taking the opportunity, Abū Lahab used to tell them that Muhammad (s) was a magician and was lying, hence on many occasions they would return without even meeting the Prophet.
Rabīʿah ibn ʿIbād reports: ‘I was with my father in Mina and saw a young man going to different tribes telling them “I am the Messenger of God; do not worship anyone but Him and do not associate partners to Him”. Every time he finished his call, someone called after him and said “this man is my nephew; he wants you to leave your idols and go towards innovation and misguidance. Do not listen to him and do not follow what he says” … I asked who that person was, and they said: “He is Abū Lahab, the uncle of Muhammad.”’
It is also reported from Ṭāriq al-Muḥāribī that he was in the market of Dhī al-Majāz and saw a young man calling out: ‘O people, say “there is no god but God” and you will be successful!’ Someone was walking behind the young man and was throwing stones at him such that his legs were bleeding, and he was saying: ‘O people, this person is a liar, so do not accept what he says.’ Ṭāriq al-Muḥāribī asked who the young man was, and he was told it was ‘Muhammad, who thinks he is a prophet; and this older man is his uncle, Abū Lahab, who believes he is a liar’.
Another explanation is that although the verse talks about a particular person, in using his nickname the Quran is implying that anyone who blows in the fire of malice and mischief could face such treatment by God. This is supported by the fact that Abū Lahab was a nickname and not a teknonym, since Abū Lahab did not have a son called Lahab.
INSIGHTS FROM HADITH
- Imam al- Ṣādiq (a) is reported to have said: ‘When you recite this chapter, pray against Abū Lahab because he is amongst those who rejected the Prophet and the message he delivered from Allah.’
[1] Raghib, under t-b-b.
[2] Tabrisi, 10/851.
[3] Qaraati, 30/630; Bahrayn, 2/11.
[4] Tabrisi, 10/852.
[5] Tabrisi, 10/850; Tibyan, 10/427.
[6] Tabrisi, 10/850.
[7] Tibyan, 10/427.
[8] Tabrisi, 10/852.
[9] Nemuneh, 27/417; Tabrisi, 10/852.
[10] Nemuneh, 27/417.
[11] Furqan, 30/503.
[12] Qutb, 8/697.
[13] Tabrisi, 10/852.
[14] Tabrisi, 10/850.