6 / SURAH AT-TABBAT [RUINED]
INTRODUCTION TO SURAH LAHAB
Surah At-Tabbat, also known as Surah Mesed, is believed to have been revealed in Mecca as the sixth surah. It consists of five verses. The surah takes its name from the words “تبّت Tabbat” and “مسد Mesed”. This surah serves as both a consolation to our Prophet and a warning directed at Abu Lahab and all adversaries of the faith. The message delivered to our Prophet and all of humanity in this surah is conveyed through figurative language. These figures of speech are not easily discernible when merely reading the Turkish translations. However, the Qur’an, with its miraculous literary form, was recognized and admired by the intellectuals of its time for its artistic depth.
First Warning
Surah At-Tabbat should not be read in isolation, without first understanding Surah Al-Muddaththir. Reading it without context may lead to misunderstanding. Unfortunately, many existing translations and commentaries fail to adequately convey the full meaning of this surah, which is one of the cornerstones of the Qur’an.
Before diving into the surah itself, it’s important to have some background information on Abu Lahab and his wife, as well as the events surrounding the revelation of this surah. This background knowledge will help in grasping the surah’s message more fully.
Abu Lahab
It is universally accepted that the individual referred to as Abu Lahab in the surah is Abduluzza b. Abdulmuttalib b. Hashim, a prominent member of the Quraysh tribe. His wife was Umm Jamil [Awra]. Not only was Abu Lahab the Prophet’s paternal uncle, but he was also his neighbor and in-law. The Prophet’s daughters, Umm Kulthum and Ruqiyya, were married to Abu Lahab’s sons, Utaybah and Utbah. However, after the revelation of Surah At-Tabbat, both sons divorced their wives under pressure from their father, Abu Lahab.
Historical records describe Abu Lahab as a wealthy man with a large stature, a red face, and a fiery temper. Throughout his life, he vehemently opposed Islam, often leading or supporting the efforts of the polytheists. Although he did not personally participate in the Battle of Badr, he sent a paid soldier in his place. Historians unanimously agree that upon hearing of the polytheist army’s defeat, he was stricken with intense grief.
Abu Lahab’s birth year is unknown, but he contracted a deadly, plague-like disease called “Black Red” in Mecca in 624 and died within seven days. Because the disease was highly contagious, no one, not even his sons, dared to touch his body, which was left out in the open for three days. Eventually, when the stench became unbearable, his corpse was pushed into a pit using long poles and covered over without any formal burial rites.
Abu Lahab’s Wife
Abu Lahab’s wife was Umm Jamil, the daughter of Harb, also known by her other name, ‘Awrah. She was the sister of Abu Sufyan b. Harb and the aunt of Mu’awiya.
Reason for the Surah
After receiving the divine command, “Arise and warn in the name of Allah, the Merciful and Compassionate! And proclaim that your Lord is the greatest!”, our Prophet set out to spread Allah’s message. One morning, he climbed the hill of Safa and called upon the Meccans to listen. He recited the seven verses of Surah Al-Fatiha to the gathering.
Among those present was Abu Lahab. However, instead of heeding the call, Abu Lahab reacted violently. According to various sources, he threw stones at our Prophet, injuring his foot, and shouted in anger, “Damn you! Is this why you gathered us here?” His hostile and arrogant response revealed the disdain and pride that men like Abu Lahab felt toward the Prophet’s message. They feared that if the people embraced Islam, they would turn only to Allah for help and protection, threatening the power and influence of the polytheist leaders who controlled wealth and slaves.
His rude and hostile behavior shows that the arrogant, proud and disdainful people like Abu Lahab were not at all pleased with our Prophet’s message. If the people heeded this message, they would then seek help only from Allah, seek refuge in Allah, the Most Merciful and the Most Compassionate, and serve Allah, the Owner of the Day of Religion. This was the end of the arrogant and proud polytheist leaders who were afraid of losing their slaves and property.
Abu Lahab relentlessly opposed our Prophet’s mission. As the Prophet moved from market to market, from fair to fair, spreading the truth, Abu Lahab followed him like a shadow, working to undermine him at every turn. He disrupted gatherings and warned others, saying, “This is my nephew, and he is mad. Don’t listen to him!” His harassment sometimes escalated to physical aggression. Furthermore, he mocked the Prophet by saying, “If what my nephew says is true, I will ransom my children and wealth to save myself from the torment.”
A personal grudge also fueled Abu Lahab’s hatred. Years earlier, when the Prophet was young, Abu Lahab had sided with his brother, Abu Talib, in a disagreement against the Prophet. Over time, this personal animosity grew, especially as Abu Lahab feared the loss of his wealth and status, turning into religious enmity.
While Abu Lahab actively harassed the Prophet, his wife, Umm Jamil, was equally hostile. She supported her husband by spreading thorns on the roads the Prophet walked and around his home, spreading slander and rumors against him. Her dedication to this cause was so intense that she even sold her cherished necklace to fund these acts of cruelty. Many commentators believe that the phrase “a thread of fiber around her neck” in verse 6 refers to this very necklace.
The Prophet was deeply saddened by the hostility he faced, especially from his closest relatives. Their actions and the negative propaganda they spread greatly hindered his efforts. The harm caused by Abu Lahab was particularly damaging because, as some people reasoned, “Why should we believe in what even his own uncle does not believe?”
Surah Al-Lahab was revealed in this context to console and strengthen our Prophet. It served as both a warning to Abu Lahab and a reassurance to the Prophet that divine justice would prevail.
In earlier surahs—such as Al-Alaq, Qalam, Al-Muzzammil, and Al-Muddaththir—certain unnamed individuals were condemned for their arrogance, wealth, and denial of the Afterlife. These people were to be left to Allah’s judgment, who would punish them accordingly. Surah Al-Lahab personalizes this theme by explicitly naming Abu Lahab and his wife, foretelling their doom and eternal damnation. Their enmity toward the Prophet was so severe that they are the only individuals named in the Qur’an as being condemned to destruction, highlighting the magnitude of their opposition to the divine message.
Second Warning
The Qur’an is a universal message that transcends time and place, making it a mistake to assume that its teachings are limited to a specific era or geography. When offering examples, the Qur’an deliberately avoids specifying dates, locations, or names, instead focusing on the behaviors, attributes, and characters of the people it references. This approach ensures that its lessons remain relevant across all times and places.
In this surah, Abduluzza [Abu Lahab] and his wife, Umm Jamil, whose physical remains have long since vanished, are symbolically represented. The surah emphasizes that those who act like them—those who exhibit the same arrogance, insolence, and hostility towards the Qur’an—will meet the same fate. The core criteria for resembling them are being corrupted by wealth and social standing, responding to the Qur’an’s invitation with insults, and belittling and abusing those who call others to the Qur’an. With such attitudes and behaviors, they are the modern-day Abduluzzas and Umm Jamils, spreading figurative thorns along the straight path outlined by the Qur’an. Therefore, the destiny that awaits these individuals will mirror that of Abu Lahab and his wife.
While Abu Lahab himself may be gone, “Abu Lahabism” will persist everywhere and in every age.
Another key message of this surah is that there are no favors or special privileges granted, not even for the Prophet’s own uncle. Social status—whether it be kingship, wealth, poverty, or even lineage such as being a seyid (descendant of the Prophet)—will offer no advantages in the Afterlife. This underscores the principle of true equality before Allah.
Additionally, Surah Al-Lahab presents another miracle in the form of a prophecy. It foretells that Abu Lahab and his wife would not believe and would be condemned to Hell. Remarkably, Abu Lahab lived for 15 more years after the surah was revealed, and indeed, he did not believe in Islam until his death. This prophecy, witnessed by those alive during the Qur’an’s ongoing revelation, stands as one of the clear proofs of Muhammad’s prophethood.
6 / SURAH AT-TABBAT
Meaning of the verses
1Two strengths of Abu Lahab are ruined. 2He is ruined too. His wealth and that which he earned will not avail him. 3-5Soon will he and his wife, with a fiber noose on her neck as a carrier of wood be thrown into the blazing fire.
Analysis of the verses
Verses 1-2
1 Two strengths of Abu Lahab are ruined.
2 He is ruined too.
In many translations and commentaries, the first verse is interpreted as a curse, with the phrase “May the two hands of Abu Lahab dry up!” This interpretation arises because in classical Arabic, indicative sentences can sometimes be understood as either constructions or subjunctives, implying a prayer or a curse in addition to their literal meaning. For instance, the phrase “رضى اللّه عنه Radıyallahu anhu” literally means “Allah is pleased with him,” but in Arabic usage, it is often understood as “May Allah be pleased with him.” Similarly, “رحمه اللّه Rahimehullahu” means “Allah had mercy on him” but is commonly used as “May Allah have mercy on him.” An example of a curse would be “لعنه اللّه Leanehullahu”, which means “Allah cursed him,” but is used and understood as “May Allah curse him.”
The word “تبّت Tabbat” translates to “dried up, disappeared, or perished.” When used in an indicative sentence, it can also imply a curse, like saying “May he perish or disappear.” However, to interpret the word tabbat in this context as a curse—suggesting that Allah is cursing Abu Lahab’s hands—is inappropriate. It implies, inaccurately, that Allah is incapable of carrying out His will directly and must resort to cursing. Since both blessings and curses are Allah’s to give, it is irrational to think of Allah asking or cursing as a human might. He is the doer of all things, and there is no need for Him to invoke a prayer or curse.
The proper way to interpret this verse is to recognize a common linguistic feature of the Qur’an: verbs are often expressed in the past tense to emphasize the certainty of a future event. In this case, the verse says, “The two strengths of Abu Lahab have perished,” meaning that his powers are doomed to be destroyed in the future. The use of the past tense is meant to underline the absolute certainty of this future outcome.
This technique of using the past tense to refer to future events can be found in many parts of the Qur’an. One well-known example is in Surah Al-Qamar, verse 1, where the verb “انشقّ inshaqqa” [split] is used. Because this verse was not understood in the context of a future event, rumors of a miraculous event, known as “The Splitting of the Moon,” arose later in Islamic history.
Numerous other verses, such as those in Surah Ar-Rahman (37), Al-Haqqah (14-16), Al-Inshiqaq (1-5), Al-Infitar (1-4), An-Nahl (1), Al-A’raf (38, 39, 44, 50), Ad-Duha (3), An-Naml (87), and Az-Zumar (68-74), also employ this linguistic technique, using the past tense to emphasize events that are certain to happen in the future.
68And the Sur will be blown251, and whoever is in the heavens/universe and whoever is on the earth will be struck and will fall except whom Allah wills. Then the Sur will be blown again and then they will stand and will be looking on.
69And the area on that day will shine with the light of your Rabb, the book will be placed, prophets and witnesses will be brought and it will be judged between them in truth. And they will not be treated unjustly.
70And Allah will definitely pay everyone fully the recompense of whatever deed he did. And Allah is the One Who knows best what they do.
71And infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb will absolutely be sent to Jahannah [Hell] in groups. And when they arrive there, its gates will be opened. And its guards will say to them: “Did there not come to you messengers from yourselves who recited you the Ayat of your Rabb and warned you that you would meet this day of yours?. They will say: “Yes they did”. –But the word of punishment has been justified upon the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.-
72It will be said, “Enter the gates of Jahannah [Hell] to abide therein eternally”. –How evil is the residence of the arrogant!-
73And those who have entered under the guardianship of Allah will definitely be sent to Jannah [Heaven/Paradise] in groups. And when they arrive there, its gates will be opened and its guards will say to them: “Salam [health, peace, happiness…] be upon you! You have come pure!”, it will be said to them, “Enter it to abide therein eternally!”.
74And they will say: “All praise is to Allah Who has fulfilled His promise for us and made us inherit this earth and placed us in Jannah [Heaven/Paradise] so we may settle wherever we will”. –How good is the reward of those who worked
(Az-Zumar 68-74)
The verbs in the verses mentioned above, which are also provided in their original form, should be understood in the future tense, as in: “They will say,” “It will be blown,” “It will be destroyed,” “It will shine,” “It will be placed,” and “It will be sent.” This narrative technique is used as a warning to emphasize certainty.
The reason for using past tense verbs to describe future events is to stress that these events are not just possibilities—they are inevitable. This technique is common even in Turkish. For instance, when something is firmly decided, a person might say, “I’ve done it,” even though the task is still to be completed in the future. Similarly, when someone has made a mistake or committed a crime, we say, “Now he’s in trouble,” even though they haven’t yet faced the consequences. The past tense is used to emphasize that their punishment is certain and unavoidable.
This same technique is employed in the relevant verse of Surah Al-Lahab. The past tense used in the verse should be understood as referring to a future event. Therefore, the verse can be interpreted as:
“Abu Lahab’s two strengths and he himself will surely perish and wither away. His wealth and earnings [his power and organization] will not help him.”
Ibn Mas’ud’s reading of “وتبّ wa tebba” as “وقد تبّ wa kad tebba” confirms this interpretation, meaning, “He himself has perished.”
The phrase “wa tebba” in the verse essentially means “he has withered away.” In other words, it conveys that “Abu Lahab’s two hands will wither, and he himself will perish and disappear.”
Moreover, the mention of “يدا Two hands” should be understood as a literary device known as “Majaz al-Mursel of Juz’iyyat”, where the mention of a part (the hands) represents the whole person. Thus, the expression “two hands” symbolizes Abu Lahab’s two strengths or powers.
These two powers are explained in the second verse of the surah as “ماله وما كسب his wealth and what he earned”. Given that Abu Lahab was a wealthy individual, it is reasonable to infer that “what he earned” refers to more than just his material wealth. It includes his influence—his entourage, the organization he built, his sons, his servants, and the followers he trained.
There are numerous examples in the Qur’an where the word “يد el” (hand) is used figuratively to denote “قدرة power”. Some examples include Surah Al-Fath (48:10), Ali-Imran (3:73), Al-Hadid (57:29), Ya-Sin (36:83), Al-Mulk (67:1), and Sad (38:75).
Verses 3-5
3-5 Soon will he and his wife, with a fiber noose on her neck as a carrier of wood be thrown into the blazing fire.
ابو لهب Abu Lahab, which literally means “father of the flame,” is an epithet for a person. While epithets typically serve as proper nouns, they can also evolve into descriptive adjectives. In this case, Abu Lahab, meaning “father of fire,” has become a well-known metaphor, used to describe anyone who has earned the title of “doomed to Hell” through their actions.
The name Abu Lahab was originally given to Abdul Uzza as a compliment, referring to the liveliness of his face, the redness of his cheeks, or his fiery temper. This is clear from the artistic wordplay (Jinnas) in the verse. However, this surah reveals that Abdul Uzza, by his fierce opposition to our Prophet and the message of Islam, essentially prepared his own place in Hell. Thus, Abu Lahab, symbolizing both “the source of fire” and “one who loves fire,” became synonymous with “a person doomed to Hell.” The epithet came to be used as an aphorism, meaning “father of Hell,” for those whose actions and behavior merit such a title.
Wood carrier
In both Arab and many other societies, wood-carrying is a job associated with poverty and hardship. Therefore, for a woman like Umm Jamil, who was raised in wealth and honor, being described as a “wood carrier” symbolizes extreme disgrace and misery.
The term “حمّالة الحطب wood carrier” is also used metaphorically to describe slanderers and backbiters—those who spread ill will and create division. These mischief-makers are seen as “kindling the fire” of strife and causing harm among people. Zamakhshari, in his work Kashshaf, uses the expression “carrying firewood among them” to describe people with this destructive nature.
However, the verse specifically states that Umm Jamil will carry wood in Hell. Since the fuel of Hell is the disbelievers themselves, serving disbelief and catering to the desires of the disbelievers is, in a sense, akin to carrying wood to Hell. Consequently, Umm Jamil’s role as a wood carrier in Hell implies that she will, both metaphorically and literally, carry her husband—who becomes Hell’s fuel due to his disbelief—on her back into Hell. She will not only serve him in this torment but also participate in his suffering.
The examples provided in this surah concerning Abu Lahab and his wife mirror the descriptions of Pharaoh and his followers in the Qur’an. These are mentioned in Surah Al-Mu’min, verses 41, 45, and 46.
ZEVC- ZEVJA – IMREE- BA’L
WIFE-WOMAN-HUSBAND
The word “إمرئة imree” in Surah Tabbat, which is translated as “wife”, and the words “زوجzevç” and “بعلba’l” in the following Surahs, which are generally translated as “husband and wife”, are actually different from each other. It’s important to provide some clarification on these terms.
الزوج- الزوجةZEVC- ZEVJA = SPOUSE
The words Zevc and Zevja refer to each member of a couple. In English, we express this concept with the word “spouse” or “spouses.” These two individuals have become one entity, inseparable from one another. Like a pair of shoes, they complement each other, and neither is complete without the other. They function as one body, with no difference between them in terms of purpose or operation. There is no dominance or superiority of one over the other.
If a man and woman in marriage are united in thought, belief, and principles of life—without either one asserting dominance over the other—then they are truly Zevc and Zevja (spouses). They share the same title and surname, and in their lives, there is no “you” or “me”—there is only “we.” Couples who do not achieve this unity are not considered true spouses.
” بعلBA’L”
The word “بعل Ba’l” appears in the Qur’an in verses such as Al-Baqara (2:228), Hûd (11:72), An-Nur (24:31), and An-Nisa (4:128). This word is often translated as “husband” or “the husband of a wife.” Additionally, in As-Saffat (37:124), the word Ba’l refers to the deity worshiped by the people to whom the Prophet Ilyas (Elijah) was sent.
To fully understand the meaning of Ba’l, it’s essential to consider its original definition. In its root meaning, Ba’l refers to “arid and unproductive high land where rain falls only a few times a year, if at all.” A self-sustaining date palm tree that requires no irrigation is also referred to as Ba’l.
Although Ba’l is generally accepted to mean “husband” in the Qur’an, when its original meaning is taken into account, it becomes clear that it does not refer to a husband in the traditional sense of a marital partner. Instead, it describes an “unproductive husband”—someone who has lost unity with his wife in terms of thought, belief, and life principles. Despite the existence of a marriage bond, this man does not engage in sexual relations, either due to conditions like andropause or talaq iddah (the waiting period after divorce), or due to incompatibility.
Similarly, in As-Saffat (37:124), Ba’l is used to describe a deity
الإمرئةIMREE
The word “إمرئة Imree” appears in many verses throughout the Qur’an and is generally used in the sense of “wife” or “spouse.” However, to understand the Qur’anic meaning more fully, it is important to consider the core definition of this word.
إمرئة Imree means “a mature woman, a woman with good judgment, a woman of character.” In the Qur’an, this term is not simply used to describe the wife of someone. For example, it does not refer to the wife of Abraham, Zakariya, Aziz, Pharaoh, or Lot, but rather to the Imree of these individuals—highlighting a subtle difference. The term emphasizes the woman’s individual character and standing, separate from merely being someone’s wife.
For instance, in Surah Maryam (19:5, 8), before Zakariya and his wife had children, she is referred to as the Imree of Zakariya. However, after they had children, in Al-Anbiya (21:90), the term shifts, and she is referred to as “Zakariya’s wife.”
From this, we can infer that even when a man and a woman are married, the woman may not necessarily be “paired” with her husband in the sense of sharing unity in thought, belief, or principles of life. Married couples may not have truly become a single entity or “one body.” Instead, they may merely share common interests but maintain their individuality. The Imree are women who act independently and follow their own judgment, often not aligning with their husbands’ views.
The Qur’an makes it clear that it is not expected for the disbelieving wives of Prophets to be united with their believing husbands, nor for the believing wife of Pharaoh to be aligned with her disbelieving husband.
Given these explanations, it may be more appropriate to translate phrases like “the wife of Abraham, Lot, or Pharaoh” as “the woman of Abraham, Lot, or Pharaoh.” This would better reflect the individual character of these women, especially when they do not align with their husbands in thought, belief, or actions.
In conclusion, we can say: “بعلba’l” for a man who is not paired with his wife, and “إمرئةimree” for a woman who is not paired with her husband.
Allah is the one who knows best.