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Abu Lahab
nameAbd al-Uzza ibn Abd al-Muttalib
Personal details
religionIslam

Abu Lahab, Abd al-Uzza ibn Abd al-Muttalib ibn Hashim ibn Abd Manaf, was the paternal uncle of the Prophet (peace be upon him and his progeny) and one of his most steadfast enemies. Originally known by the kunya Abu Utbah, he was called Abu Lahab by his father, Abd al-Muttalib, due to his handsome and ruddy complexion. His mother was Lubna, daughter of Hajir ibn Abd Manaf from the Khaza'ah tribe. Abu Lahab was accused of stealing the treasury of the Kaaba; it is reported that the Quraysh sought to amputate his hand for this crime, but his maternal relatives prevented it. His brother Abu Talib was deeply distressed by this incident.

Before the Prophet openly declared his mission, Abu Lahab held affection for his nephew. However, following the Bi'thah (the commencement of prophethood), he joined the sworn enemies of Islam, using aggression and insults to drive people away from the Messenger of God. His wife, Umm Jamil, daughter of Harb and sister of Abu Sufyan, incited Abu Lahab to oppose the Prophet at Abu Sufyan's behest. Due to contracting smallpox, Abu Lahab did not participate in the Battle of Badr, though he contributed four thousand dirhams to the Quraysh. He died in the second year of the Hijri calendar, shortly (7 or 9 days) after the Ghazwah Badr. His body remained in his house for several days; due to the decomposition and foul odor, no one volunteered to bury him. Eventually, his children placed his corpse outside Mecca and pelted it with stones until it was covered.


Who is Abu Lahab?

His real name was Abd al-Uzza; Abu Lahab was his epithet and kunya. His primary kunya was Abu Utbah, but his father, Abd al-Muttalib, called him Abu Lahab due to his beauty and ruddy complexion[1]. Some sources, alongside mentioning his beauty, also note a deviation in his eye[2]. Abu Lahab's mother was Lubna, daughter of Hajir ibn Abd Manaf from the Khaza'ah tribe, and Abu Lahab was her only child[3].

Little information is available regarding Abu Lahab's life prior to the advent of Islam; however, the second verse of Surah Al-Masad, Template:Quran text (His wealth and what he earned will not avail him), suggests that, like most Quraysh, he was likely engaged in commerce and had amassed considerable wealth. Abu Lahab, along with a group, stole a golden gazelle that Abd al-Muttalib had donated to the Kaaba. After the thieves were caught, the hands of some involved were amputated, but Abu Lahab's maternal uncles from the Khaza'ah tribe prevented his hand from being cut off[4].

Following the birth of Muhammad (peace be upon him and his progeny), before Halimah undertook his nursing, Abu Lahab's slave girl, Thubayyah, nursed Muhammad for a period. Later, the Prophet (peace be upon him and his progeny) offered to purchase Thubayyah from Abu Lahab in order to free her, but Abu Lahab refused. After the Prophet's (peace be upon him and his progeny) Hijrah to Medina, Abu Lahab himself freed Thubayyah[5].

When Muhammad (peace be upon him and his progeny) was eight years old, Abd al-Muttalib, on his deathbed, gathered his children and entrusted them with the guardianship of Muhammad (peace be upon him and his progeny) through his will. Abu Lahab volunteered for this guardianship, but Abd al-Muttalib replied, "Keep your evil away from him," and entrusted the Prophet's guardianship to Abu Talib[6].

After the Prophet (peace be upon him and his progeny) began propagating Islam, Abu Lahab, despite being his paternal uncle, never embraced faith and remained a constant enemy of Islam. He took upon himself the service of the idol Al-Uzza and its defense against Islam. It is narrated that he said: "If Al-Uzza triumphs, I am her servant; and if Muhammad triumphs—which he shall not—he is my brother's son[7]."


Reasons for Abu Lahab's Enmity Toward Islam

Several reasons have been cited regarding the cause of Abu Lahab's hostility toward the Prophet (peace be upon him and his progeny):

Rivalry with Abu Talib

After Abd al-Muttalib, Abu Talib assumed leadership of the Banu Hashim and supported the Prophet (peace be upon him and his progeny). Historical accounts indicate that Abu Lahab and Abu Talib did not have good relations[8].

Tribal Prejudice and Affiliations

His wife, Umm Jamil bint Harb, was the sister of Abu Sufyan and from the Banu Umayyah; consequently, Abu Lahab supported the Banu Umayyah[9]. On the other hand, his mother was from the Khaza'ah tribe, who harbored resentment toward the Quraysh[10].

Fear of War with the Arabs

Abu Lahab regarded the acceptance of Islam as tantamount to declaring war against all Arabs[11].

Abu Lahab and the Persecution of the Prophet

Following the commencement of the prophetic mission of the Prophet of Islam (peace be upon him and his progeny), Abu Lahab emerged as one of his most steadfast enemies, a distinction for which he is renowned in Islamic history. His opposition to Islam began at the outset of the Prophet's public invitation; when the Verse of Warning was revealed, commanding the Prophet (peace be upon him and his progeny) to commence his general call among his kin, he hosted the descendants of Abd al-Muttalib at his home. Although the food was scarce, through the generosity of the Prophet (peace be upon him and his progeny), all partook and were satiated. Abu Lahab attributed this to the Prophet's sorcery; consequently, the Prophet (peace be upon him and his progeny) remained silent and deferred the invitation to embrace Islam until the following day[12].

On occasions when the Prophet (peace be upon him and his progeny) invited groups to Islam, Abu Lahab and Abbas ibn Abd al-Muttalib would step forward and declare: "This nephew of ours is a liar; let him not lead you astray from your religion"[13]. During the pilgrimage season, when the Prophet (peace be upon him and his progeny) approached groups who had come to visit the Kaaba to invite them to Islam, the Quraysh would intervene among them to speak ill of the Prophet (peace be upon him and his progeny); in this endeavor, Abu Lahab was the most zealous individual[14].

He also inflicted physical harm upon the Prophet (peace be upon him and his progeny). At times, he would follow the Prophet (peace be upon him and his progeny) and strike him with stones, causing his feet to bleed, while branding him a liar[15]. On one occasion, while the Prophet (peace be upon him and his progeny) was in prostration, Abu Lahab raised a stone to strike his head, but his hand became paralyzed in that position. After he pleaded for relief, and the Prophet (peace be upon him and his progeny) restored his hand, Abu Lahab attributed this incident to the Prophet's sorcery[16]. The Prophet (peace be upon him and his progeny) stated that his residence was situated between the worst of neighbors, Uqba ibn Abi Mu'ayt and Abu Lahab, who would dump filth at his doorstep[17].

When the Quraysh placed the Banu Hashim and the Muslims under economic siege in the Shi'b Abi Talib, Abu Lahab, despite being a member of Banu Hashim, sided with the Quraysh[18] and was among those who signed the boycott charter[19].


The Plot to Assassinate the Prophet

Following the death of Abu Talib, Abu Lahab attended a meeting in which the leaders of the polytheists resolved to assassinate the Prophet (peace be upon him and his progeny) during the night[20]. When they sought to select individuals from the Qurayshi tribes to participate in the assassination of the Prophet (peace be upon him and his progeny), Abu Lahab volunteered from among the Banu Hashim[21].

As they prepared to assault the house of the Prophet (peace be upon him and his progeny), Abu Lahab restrained them from launching a nighttime attack, stating: "If harm befalls women and children in the darkness, this disgrace shall remain upon us among the Arabs forever." Consequently, the assault was postponed until morning[22].

Revelation of Certain Quranic Verses Regarding Abu Lahab

Exegetes maintain that certain verses of the Quran were revealed concerning Abu Lahab, the most famous of which is Surah Al-Masad. When the Prophet (peace be upon him and his progeny) publicly proclaimed his mission, he summoned the Quraysh tribes, warned them of divine punishment, and called them to Tawhid; Abu Lahab insulted the Prophet (peace be upon him and his progeny) with the phrase Tabban laka. Thereupon, Surah Al-Masad was revealed: Template:Quran text (May the hands of Abu Lahab perish, and may he himself perish)[23].

Other opinions regarding the occasion of the revelation of this surah have also been mentioned[24]. After the revelation of this surah, Abu Lahab lived for more than ten years but did not embrace faith and died as a polytheist. This is considered one of the prophecies and miracles of the Quran[25].

In Surah Al-Masad, Abu Lahab is referred to by his kunya (agnomen), whereas a kunya typically implies a degree of respect. Various reasons have been cited for this, including:

  1. He was commonly known by his kunya; therefore, mentioning it did not confer honor.
  2. Abu Lahab was his actual name, not his kunya.
  3. Since his name was Abdul-Uzza (servant of the idol Al-Uzza), God did not wish to acknowledge him as the servant of Al-Uzza, even if it were his name[26].
  4. The following verse states: Template:Quran text (He will soon enter a Blazing Fire). Thus, the word "Lahab" (flame) present in his kunya corresponds to the "flame" of Hell, and this correspondence was employed for the purpose of humiliation[27].

The name of Abu Lahab also appears in the exegesis of other verses. He was among those who mocked the Prophet (peace be upon him and his progeny), and God promised the Prophet in verse 95 of Surah Al-Hijr that He would suffice him against their evil[28]. It has been stated that in verse 19 of Surah Al-Zumar[29], the phrase "those against whom the decree of punishment has been finalized" refers to Abu Lahab, his son, and the relatives of the Prophet (peace be upon him and his progeny) who did not believe in him.[29].

Regarding the exegesis of verse 22 of Surah Al-Zumar [30], it is said that the exemplar of "those whose hearts God has opened to Islam" are Hamza and Ali (peace be upon him), in contrast to "those whose hearts are hardened against the remembrance of God," referring to Abu Lahab and his children[31]. It is narrated that Abu Lahab, in an assembly of polytheist leaders convened to decide on opposing the mission of the Prophet (peace be upon him and his progeny), declared: "I accuse Muhammad (peace be upon him and his progeny) of being a poet." Thereupon, verse 41 of Surah Al-Haqqah[32] was revealed: "And [the Quran] is not the saying of a poet[33]."

Cause of Death and Manner of Burial of Abu Lahab

He ultimately died from a disease known as 'Adasa (lentil-like boils) seven days after the Battle of Badr[34]. Due to fear of contagion, his body remained unburied for several days until it began to decompose and emit a foul odor. Subsequently, his corpse was placed outside Mecca beside a wall, and stones were thrown at it from a distance to cover it[35]. Ibn Battuta mentioned his grave and that of his wife outside Mecca, noting that passersby would cast stones upon them[36].

See Also

Footnotes

Template:Footnotes

  1. ↑ Ibn Sa'd, Al-Tabaqat al-Kubra, Dar Sadir, Vol. 1, p. 93.
  2. ↑ Ibn Habib, Al-Munammaq, 1405 AH, p. 423.
  3. ↑ Ibn Hisham, Al-Sirah al-Nabawiyyah, Dar al-Ma'rifah, Vol. 1, p. 110.
  4. ↑ Ibn Habib, Al-Munammaq fi Akhbar Quraysh, 1405 AH, pp. 59-71; Ibn Durayd, Al-Ishtiqqoq, 1378 AH, p. 121; Ibn Qutaybah, Al-Ma'arif, 1960 CE, p. 125.
  5. ↑ Ibn Sa'd, Al-Tabaqat al-Kubra, Dar Sadir, Vol. 1, p. 108; Al-Baladhuri, Ansab al-Ashraf, 1959 CE, Vol. 1, p. 96; Al-Ya'qubi, Tarikh, 1379 AH, Vol. 2, p. 9.
  6. ↑ Ibn Shahrashub, Manaqib Al Abi Talib, 1379 AH, Vol. 1, p. 35.
  7. ↑ Al-Waqidi, Al-Maghazi, 1966 CE, Vol. 3, p. 874; Al-Baladhuri, Ansab al-Ashraf, 1959 CE, Vol. 1, p. 478.
  8. ↑ Al-Baladhuri, Ansab al-Ashraf, 1959 CE, Vol. 1, p. 130.
  9. ↑ Shushtari, Ihqeq al-Haqq, Vol. 29, p. 613
  10. ↑ Hasani, Sirat al-Mustafa, 1416 AH, p. 223.
  11. ↑ Ibn Sa'd, Al-Tabaqat al-Kubra, Dar Sadir, Vol. 8, p. 43.
  12. ↑ Khusaybi, Al-Hidaya Al-Kubra, 1419 AH, p. 46.
  13. ↑ Majlisi, Bihar Al-Anwar, 1403 AH, Vol. 18, p. 203.
  14. ↑ Ibn Khaldun, Tarikh, Dar Ihya Al-Turath Al-Arabi, Vol. 3, p. 11.
  15. ↑ Majlisi, Bihar Al-Anwar, 1403 AH, Vol. 18, p. 202.
  16. ↑ Ibn Shahrashub, Manaqib Al Abi Talib, 1379 AH, Vol. 1, p. 78.
  17. ↑ Baladhuri, Ansab Al-Ashraf, 1959 CE, Vol. 1, p. 131.
  18. ↑ Ibn Sa'd, Al-Tabaqat Al-Kubra, Dar Sader, Vol. 1, p. 209.
  19. ↑ Tabarsi, A'lam Al-Wara, 1417 AH, p. 50.
  20. ↑ Ibn Sa'd, Al-Tabaqat Al-Kubra, Dar Sader, Vol. 1, p. 228.
  21. ↑ Tabarsi, A'lam Al-Wara, 1417 AH, Vol. 1, p. 145.
  22. ↑ Qutb al-Din Rawandi, Al-Kharij wa Al-Jarij, 1409 AH, Vol. 1, p. 143.
  23. ↑ Ibn Sa'd, Al-Tabaqat Al-Kubra, Dar Sader, Vol. 1, p. 74; Al-Baladhuri, Ansab Al-Ashraf, 1959 CE, Vol. 1, p. 119; Al-Tabarsi, Majma' Al-Bayan, Dar Al-Ma'rifah, Vol. 7, p. 323.
  24. ↑ Fakhr Al-Razi, Al-Tafsir Al-Kabir, 1420 AH, Vol. 32, pp. 349–350.
  25. ↑ Al-Karajiki, Kanz Al-Fawa'id, 1410 AH, Vol. 1, p. 178; Qutb Al-Din Al-Rawandi, Al-Khara'ij Wa Al-Jara'ij, 1409 AH, Vol. 3, p. 1053.
  26. ↑ Al-Tabarsi, Majma' Al-Bayan, Dar Al-Ma'rifah, Vol. 10, p. 852.
  27. ↑ Fakhr Al-Razi, Al-Tafsir Al-Kabir, 1420 AH, Vol. 32, p. 350.
  28. ↑ Ibn Babawayh, Al-Khisal, 1362 SH, Vol. 1, p. 279.
  29. ↑ 29.0 29.1 "Has the word of punishment been justified against him?" (Can you save one against whom the decree of punishment has been finalized?!)
  30. ↑ "Is he whose breast God has expanded for Islam, so that he follows a light from his Lord, [like the blind]? Woe to those whose hearts are hardened against the remembrance of God! They are in manifest error." (Is one whose heart God has opened to Islam, thus standing upon a light from his Lord, like the blind-hearted who are astray?! Woe to those whose hearts are hardened against the remembrance of God! They are in clear deviation!).
  31. ↑ Al-Wahidi, Asbab Nuzul Al-Quran, 1419 AH, p. 383.
  32. ↑ "And it is not the saying of a poet."
  33. ↑ Ibn Shahrashub, Manaqib Al Abi Talib, 1379 AH, Vol. 1, p. 80.
  34. ↑ Ibn Sa'd, Al-Tabaqat Al-Kubra, Dar Sader, Vol. 4, p. 73; Al-Baladhuri, Ansab Al-Ashraf, 1959 CE, Vol. 1, p. 131.
  35. ↑ Al-Baladhuri, Ansab Al-Ashraf, 1959 CE, Vol. 1, p. 478.
  36. ↑ Ibn Battuta, Rihla, 1417 AH, Vol. 1, p. 382.
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