in the lecture series “Literary Elegance of the Noble Qur’an” we have now reached the 21st post. Today we are examining a literary expression found in Surah 111, the chapter known as Tabbat, also called al-Masad or Lahab. In this chapter a particular expression is used in a literary sense, and today we will look at its explanation.
Al-Masad or Abu Lahab – Abu Lahab will burn in a Fire of blazing flame
In this surah, while Allahﷻ condemns Abu Lahab, He also mentions his wife and says that she will enter the Hellfire as “the carrier of firewood.” Now, simply carrying firewood is not itself an evil act that would cause someone to deserve Hell. Yet the verse says that she is a carrier of firewood. In the same passage it also says that around her neck will be a twisted rope, like a rope used for hanging. Both of these phrases are not meant in a purely literal sense. They are expressions used in a literary way.
Before discussing the literary meaning, it is useful to understand the historical background of the revelation of this surah. That will help us understand why Allahﷻ revealed such a chapter specifically about a particular individual.
A narration recorded in Sahih al-Bukhari (Hadith 4770) explains the context. The narration is reported by Abdullah ibn Abbas.
The very first command revealed to the Prophetﷺ was the command “Read.” That was a command relating to receiving revelation. The second stage was the command to begin public preaching, but initially that command was limited. It did not say to preach to the entire world immediately. Instead, Allahﷻ instructed the Prophetﷺ:
“Warn your closest relatives.” This command appears in Surah Ash-Shuʿarā (26:214).
When this verse was revealed, the Prophetﷺ decided to call his relatives and warn them. At that time, when people wanted to make an important public announcement, they would climb a place called Mount Safa and call out loudly so that the entire town could hear.
Mount Safa and Mount Marwa were known landmarks in Makkah. People performing Hajj today still know these names, although the physical landscape has changed greatly over time. The Qur’an itself refers to them as symbols of Allahﷻ .
In those days, if someone climbed a high place and called out loudly, the sound would travel across the small town easily. The environment was quieter and people’s hearing was more sensitive than it is today.
When an announcement was made from Mount Safa, people understood that something serious had happened. Therefore they would gather quickly.
After receiving the command to warn his relatives, the Prophetﷺ climbed Mount Safa and began calling out the names of the clans of Quraysh:
“O Banu Fihr! O Banu ʿAdi! O people of Quraysh!”
He called each clan by name. These were all branches of the Quraysh tribe. When the call was heard, people gathered quickly. If someone could not come personally, he might send another person in his place, because people assumed that an important matter was about to be announced.
Among those who came was Abu Lahab, the Prophetﷺ’s own paternal uncle — the brother of the Prophetﷺ’s father. When the people had gathered, the Prophetﷺ addressed them. He first established his credibility.
He asked them a question: “If I were to tell you that an army is approaching from behind this valley to attack you, would you believe me?”
The Prophetﷺ was standing on Mount Safa, and the valley was behind him. He asked them whether they would trust his word if he warned them of an approaching army.
The people answered unanimously: “Yes, we would believe you. We have never known you to speak anything but the truth.”
They explained that throughout the forty years of his life they had never heard him lie. After establishing this trust, the Prophetﷺ delivered the real message. He said that he had come to warn them of a severe punishment from Allahﷻ if they continued to reject the worship of the One God. At that moment, Abu Lahab reacted angrily.
He said: “May you perish! Is this why you gathered us?” He could not tolerate the message because it challenged the polytheistic beliefs that his society had preserved for generations.
When he uttered these words of insult, Allahﷻ revealed Surah al-Masad (111) in response. The surah declares that the hands of Abu Lahab will perish and that his wealth and gains will not save him.
From that moment onward, Abu Lahab became one of the most aggressive opponents of the Prophetﷺ. Wherever the Prophetﷺ went to preach, Abu Lahab followed behind him, trying to discredit him.
For example, another narration recorded in Musnad Ahmad reports that a Companion named Rabi’ah ibn Ibad once saw the Prophetﷺ preaching in a marketplace called Dhul-Majaz. In Arabia there were famous seasonal markets such as Ukaz, Majannah, and Dhul-Majaz where people gathered for trade.
Because large crowds gathered there, the Prophetﷺ used those opportunities to preach the message of monotheism.
While the Prophetﷺ was addressing the people and calling them to say “La ilaha illa Allahﷻ ”, Abu Lahab followed behind him shouting:
“Do not listen to him! He is lying!” Sometimes he even threw stones at the Prophetﷺ, injuring his feet and causing blood to flow.
When observers asked who this man was that was attacking the Prophetﷺ, people answered: “That is his uncle, Abu Lahab.” This shows the extent of hostility that Abu Lahab displayed toward the Prophetﷺ throughout his life.
The name Abu Lahab itself was a title rather than his real name. His actual name was Abd al-ʿUzza, named after the idol Al-Uzza, one of the major idols worshipped in pre-Islamic Arabia along with Al-Lat and Manat.
The title Abu Lahab literally means “Father of Flame.” Some say it was because of his reddish complexion that resembled the glow of fire. Others suggest it could have been related to a son named Lahab, though the exact origin is uncertain.
In Arabic culture, people were often known by titles beginning with “Abu” (father of). For example, Abu Bakr(RA) was widely known by that title even though his personal name was Abdullah. Similarly, the Prophetﷺ himself was known by the title Abu al-Qasim because his eldest son was named Qasim.
Because the title Abu Lahab was widely recognized among the people, the Qur’an itself used that name in the revelation so that everyone would clearly understand who was being referred to.
This matter is mentioned in Sahih al-Bukhari and Sahih Ibn Khuzaymah with some narrations. From these reports we understand that the hostility of Abu Lahab toward Muhammad was not limited to that single incident when he said “Tabban laka.” Rather, from the very beginning of the Prophetﷺ’s mission until the end, Abu Lahab consistently opposed and harassed him.
However, even though Allahﷻ declared in the Qur’an, “Perish the hands of Abu Lahab”, it does not mean that he immediately died the next day. He did not die instantly, nor within a short time. His death came much later.
When did he finally die? It happened around the time of the Battle of Badr. At that time Abu Lahab himself did not participate in the battle. Instead, he sent someone else to fight on his behalf because he had developed a severe disease in Makkah. His body became covered with sores and ulcers that oozed fluid.
After the Battle of Badr ended, within about a week his condition worsened severely. The disease caused such a foul smell that people avoided him. Even his own family members reportedly refused to come close to him. Eventually he died in that state.
Even then, his body was left unattended for some time because people feared the disease and the smell. Later, when others questioned his sons about why they had not buried their father, they finally disposed of the body.
Perish the hands of Abu Lahab
Now this raises an important question: when Allahﷻ says “Perish the hands of Abu Lahab”, does that mean he was destroyed immediately in this world? Clearly that did not happen. He lived until an old age and died roughly in his seventies. Therefore the Qur’anic statement about his destruction refers primarily to his fate in the Hereafter.
The Surah itself clarifies this meaning: “He will burn in a Fire of blazing flame.”
So, the destruction mentioned is the punishment of Hellfire, not necessarily an immediate worldly destruction.
During his life in this world, Abu Lahab remained influential and powerful in Makkah. He played a major role in opposing the Prophetﷺ and persecuting the Muslims. He had wealth and social influence, and he used that influence to harm the Prophetﷺ and the believers.
Thus, the Qur’anic declaration is a judgment about his final fate, not simply a description of his worldly death.
There is another story sometimes mentioned in connection with Abu Lahab, which some people misuse to justify celebrations like Mawlid. According to that story, when the Prophetﷺ was born, a slave woman named Thuwaibah informed Abu Lahab that his nephew had been born. Upon hearing this news, Abu Lahab reportedly became happy and freed her as a slave.
Later, some people claimed that after Abu Lahab died, one of his relatives saw him in a dream and asked him how he was being treated in the afterlife. In the dream Abu Lahab supposedly said that he was punished severely but that every Monday he received a slight relief because he had freed Thuwaibah when he heard of the Prophetﷺ’s birth.
This story is sometimes cited by people who try to justify celebrating the Prophetﷺ’s birthday. But this report is not an authentic hadith in the proper sense. It is merely a narration that appears in Bukhari as a dream report, narrated by Urwah ibn al-Zubayr, who lived long after the events. He did not witness Abu Lahab’s death, and the report itself is about someone seeing something in a dream.
A dream cannot establish a religious ruling. Dreams can contain anything. They are not sources of Islamic law or doctrine.
Therefore, this narration cannot be used as evidence for religious practices. Returning to the Qur’anic verse: “Perish the hands of Abu Lahab and perish he.”
Here the phrase “hands” is a figurative expression. In Arabic rhetoric, the word “hand” can represent a person’s power, ability, or influence. For example, in many languages we say “he has wealth in his hands,” even though the money is not literally in his hands. It simply means the wealth is under his control.
Similarly, the verse means that all the power, wealth, and influence Abu Lahab relied upon would ultimately fail him.
The Surah then says: “His wealth and what he earned will not benefit him.”
This shows that Abu Lahab was a wealthy and influential man among the Quraysh. Yet his wealth could not save him from the punishment of Allahﷻ .
Abu Lahab’s wife – the carrier of firewood
Then the verse mentions his wife: “And his wife, the carrier of firewood.”
This does not mean that she literally carried firewood as a profession. Abu Lahab was a wealthy man; his wife was also from a prominent family. Her name was Umm Jamil bint Harb, the sister of Abu Sufyan ibn Harb. So the phrase “carrier of firewood” is also a literary expression.
In Arabic idiom, a person who spreads gossip, fuels conflict, and increases hostility between people is described as someone carrying firewood to feed a fire.
Just as adding wood to a burning fire makes it burn more intensely, a person who spreads rumors and incites hatred keeps conflicts burning.
This is similar to expressions in other languages. For example, in Tamil we say “pouring oil on the fire.” It does not literally mean someone pours oil; it means someone intensifies an existing conflict.
In the same way, the Qur’an describes Abu Lahab’s wife as “the carrier of firewood” because she actively supported and fueled the hostility against the Prophetﷺ.
Thus the verse uses a powerful literary metaphor to describe her role in spreading harm and conflict.
Some commentators, reading poetry and literary usage, explain the phrase “carrier of firewood” in different ways. Because of this, some people began narrating stories such as: although she was wealthy, she used to cut thorny trees and carry them, then place those thorns in the path where the Prophetﷺ ﷺ walked so that he would step on them.
If such a claim were based on a clear hadith with an authentic chain of narration, it could be cited. But what often happens is that such stories are written in some commentaries without any verified chain or reliable source. Simply writing “it is mentioned below” or “it is said” does not make it a valid report.
In reality, the established meaning in Arabic usage is different. The phrase “carrier of firewood” is a well-known idiom referring to a person who spreads slander, gossip, and hostility, thereby fueling conflict—like someone who adds wood to a burning fire.
This meaning fits the context of the wife of Abu Lahab, whose name was Umm Jamil bint Harb, the sister of Abu Sufyan ibn Harb.
Although she was the Prophetﷺ’s relative—essentially like an aunt—she actively worked against Prophetﷺ, spreading harmful rumors and stirring hostility among people.
In fact, a well-known report describes an incident during the early period of Islam. The Prophetﷺ was sitting near the Kaʿbah with Abu Bakr(RA). At that moment, Umm Jamil (Abu lahab’s Wife) came searching for the Prophetﷺ while holding a stone in her hand.
Seeing her approach, Abu Bakr became concerned and said that she was a dangerous woman who might cause trouble. The Prophetﷺ reassured him, saying that Allahﷻ would protect him from her sight. The Prophetﷺ moved aside, and she was unable to see him even though Abu Bakr remained there.
She asked Abu Bakr: “Where is your companion? I heard that he is reciting something from the Qur’an about me, saying that I am a ‘carrier of firewood.’ When did I ever carry firewood? Why does Muhammad(ﷺ) say such things about me?”
This report appears in several hadith collections and is considered authentic in meaning. Her own objection shows that the phrase was not meant literally, because she herself denied ever carrying firewood.
This supports the understanding that the phrase is a figurative description of her behavior—someone who spreads gossip and hostility.
Rope around her neck made of twisted palm fiber
Similarly, the verse that mentions a rope around her neck made of twisted palm fiber should also not be taken literally as though she died by hanging or by some physical rope. Her death occurred in a normal manner. The Qur’anic expression is another rhetorical image.
In many languages we say things like “the noose is around his neck” or “the rope of punishment awaits him.” Such expressions simply mean destruction, punishment, or inevitable ruin.
Thus, in this surah there are two clear rhetorical expressions:
- “Carrier of firewood” — meaning a person who spreads slander and fuels conflict.
- “A rope of palm fiber around her neck” — meaning destruction and punishment awaiting her.
Both expressions are literary devices, not literal descriptions.
Knot of the tongue
Another example of such rhetorical language appears elsewhere in the Qur’an in the word “knot.”
For instance, the Prophet Musa(AS) made a supplication recorded in the Qur’an: “Untie the knot from my tongue.”
Obviously, a physical knot cannot be tied in a human tongue. The word “knot” here refers to a speech difficulty—perhaps hesitation, stammering, or lack of fluency.
This is clarified in other verses where Musa explains that his brother Harun speaks more clearly than he does and asks Allahﷻ to send Harun with him as support.
Thus the “knot” refers to a limitation in speech, not an actual knot.
The Qur’an therefore uses many such expressions where the literal wording carries a deeper rhetorical meaning. Understanding these expressions requires attention to language, idiom, and context rather than interpreting every phrase in a strictly literal way.
In many tafsir books, when discussing the phrase about the “knot” related to the speech of Musa(AS), some commentators narrate a story to explain why this speech difficulty supposedly occurred. Since tafsir works often include explanatory stories, a few authors inserted an interesting tale—but such stories are sometimes reported without any authentic chain of narration or reliable source.
The story goes like this: When Musa was a small child, he was being raised in the palace of Pharaoh, because he had been taken from the river and adopted into the household. According to the story, one day while playing as a child, Musa struck Pharaoh.
Pharaoh became very angry and thought that perhaps the child would one day become a threat. At that moment, Pharaoh’s wife Asiya bint Muzahim (Alaihas Salam) intervened and said: “He is only a small child. He does not understand what he is doing.”
However, Pharaoh remained suspicious. To test whether the child had understanding or not, two plates were brought before him. One plate contained jewels or precious stones, and the other contained burning coals.
The idea was that if the child chose the jewels, it would show intelligence and intention; if he chose the coal, it would show that he was merely an ignorant child.
According to the story, Musa initially reached for the jewels. But at that moment the angel Jibril supposedly intervened and redirected his hand toward the burning coal. Musa then placed the coal in his mouth, which caused an injury to his tongue. Because of this, the story claims, he later had difficulty speaking. This is the story often narrated in some tafsir works.
However, there is no authentic chain of narration for this story. It is essentially a tale that later writers inserted to explain the phrase about the “knot of the tongue.” There is no reliable evidence for it.
From a logical perspective as well, the story raises problems. Speech difficulties do not require such an elaborate incident to explain them. Just as a person may be born with differences or limitations in eyesight, hearing, or physical ability, a person may naturally have a speech difficulty. Allahﷻ creates human beings with different characteristics and tests.
Therefore, the speech difficulty of Musa does not need such a dramatic explanation. The Qur’an simply describes the condition, and Musa himself asks Allahﷻ to ease his speech and to send his brother Harun to assist him.
Thus, the phrase about the “knot of the tongue” should be understood as a rhetorical description of a speech limitation, not as evidence for this unsupported story.
There are also several other verses in the Qur’an where the word “knot” is used in different rhetorical senses. In the coming discussions, those verses and their meanings can be examined further.