The Most Important Error of Abu Lahab That Caused God's Anger
Author: Hamed Sarem
The Qur'an is the book of guidance, a book for all times, and it makes the path distinct from the wrong path. Some of those who incurred God's wrath have been condemned in the Qur'an, while those whose deeds pleased the Almighty have been praised and honored.
The Qur'an Is a Book for All Times
This is one of the methods of guidance and instruction in the Noble Qur'an, because the path of good and evil becomes clearer through concrete examples. By recognizing examples of good and evil, a person can better understand the good and bad path and escape the sedition of the leaders of misguidance.
The Qur'an is a book for all times. But how can a book with a limited number of verses illuminate the path of guidance for humanity across unlimited time? How can it introduce every example of good and evil? Can the Qur'an name all leaders of guidance and misguidance in every age?
How Does the Qur'an Guide in Every Age?
Outwardly, naming every leader of guidance and misguidance from the time of revelation until the Day of Resurrection in a limited book seems impossible. At the same time, the Qur'an has not practically done this by naming everyone. Thus the question becomes more prominent: how is the Qur'an guidance for all times?
In that precious book, general principles and universal criteria are stated in such a way that, with the help of the Ahl al-Bayt (peace be upon them), people in every age can distinguish the examples of guidance from misguidance, good from evil, and the path from the wrong path.
What Is the Criterion of Pharaoh-like Conduct?
Whoever, in any age, says, "I am your supreme lord," is a Pharaoh; the criterion of being Pharaoh is not the name Pharaoh, but the arrogant claim of lordship.
The calf and the Samiri exist in every age. Whoever, in any age, disobeys the one whose relation to the Prophet of God is like Aaron's relation to Moses has fallen into the sedition of the Samiri and, whether he wants it or not, is a submissive servant of the Samiri's calf.
God Sent Death and Curse upon Abu Lahab Twice in One Verse
One must see who Abu Lahab is, such that God sends death and curse upon him twice in one short verse: "Perish the hands of Abu Lahab, and perish he" (1). Then one must see who, throughout history and today, is the complete example of Abu Lahab.
One must see what lesson and rule is obtained from the story of Abu Lahab, because that lesson and rule are useful for us today. No one should say that Abu Lahab lived more than a thousand years ago, so what does the verse "Perish the hands of Abu Lahab" mean and what use is it? The noble verse names a person, but it is his thinking and conduct that are intended, not merely the individual himself.
Abu Lahab: A Fanatic Who Called the Prophet's Miracles Sorcery
Abu Lahab constantly denied the mission of the Noble Prophet and persisted stubbornly in this denial and disbelief. He, along with some of the elders of Quraysh, asked the Prophet to command a tree to move on its roots and stand before him so that, after seeing this miracle, they would believe in him.
But after seeing this miracle and other miracles at that same time, instead of believing in the Prophet, they said: "We have never seen sorcery like this," and because of their intense pre-Islamic fanaticism they accused the great Prophet of Islam of sorcery.
Imam al-Sadiq (peace be upon him) said: "Among them, no one was more intense in denial than Abu Lahab" (2).
The Uncle Who Threw Stones at His Nephew and Called Him a Liar
Tariq Muharibi says: "I was in the market of Dhu al-Majaz (3) when I suddenly saw a young man calling out: O people, say there is no god but God so that you may prosper. I saw a man striking the back of his legs with stones until blood flowed from his feet, while he shouted: O people, he is a liar; do not believe him. I asked: Who is this young man? They said: He is Muhammad (peace be upon him); he claims to be a prophet, and this old man is his uncle Abu Lahab, who considers him a liar" (4).
Abu Lahab's Involvement in the Plot to Assassinate the Prophet
It must not be forgotten that one of those who planned the Prophet's assassination on Laylat al-Mabit and attacked his house to kill him was Abu Lahab.
He played a central role in the assassination plot, to the point that when they did not find the Prophet, because Ali (peace be upon him) had slept in the Prophet's bed to sacrifice his life for him, they beat Abu Lahab and said: "You deceived us" (5).
Abu Lahab's Eagerness to Harm the Prophet
From reports that have reached us from deep within history, one can understand that Abu Lahab was eager to harm and trouble the Prophet. In Mecca he was always waiting for an opportunity to strike, harass, and obstruct the Prophet. Yet the important point is that in none of the above cases was Surat al-Masad revealed; even when he actively took part in the plot to kill the Prophet, no verse with such severity and clarity was revealed about him.
Moreover, even about other people who harmed the Prophet, such as the one who poured the entrails of a camel on his head, no verse with such explicitness was revealed.
The event that caused the revelation of this noble surah therefore has special importance. God revealed Surat al-Masad to rebuke and condemn that specific and important matter.
The Occasion of Revelation of "Perish the Hands of Abu Lahab"
After the revelation of the noble verse, "Warn your nearest kin" (6), the Messenger of Islam invited forty of his close relatives and commanded Ali (peace be upon him) to prepare a piece of sheep meat and some milk for food. That amount of food was very little for satisfying such a group.
By the Prophet's command, ten people entered and ate from that food until all were satisfied; this itself was a clear sign and a miracle proving the truth of Prophet Muhammad's claim (7). But Abu Lahab, this ignorant enemy, called that clear sign sorcery.
The Prophet began to speak and said: "I have been sent to black and white, and God has commanded me to warn my clan. God asks nothing from you except testimony to His oneness." At that moment Abu Lahab interrupted the Prophet and said: "Did you invite us for this?" Then he made an ugly and offensive insult against the Prophet. The gathering broke up, the people dispersed, and God revealed this verse: "Perish the hands of Abu Lahab, and perish he" (8).
Why was a verse revealed because of this insult? Other individuals also harmed the Prophet; why, then, was this verse revealed about Abu Lahab? This was not the last time he insulted the Prophet, so why was a verse of such clarity revealed only in this case?
It seems that this event had a special characteristic for which God became so intensely angry with this person. Otherwise, in Mecca there were many deniers and many people who harmed the Prophet.
The Gathering in Which Abu Lahab Insulted the Prophet Was the Gathering for Announcing Ali's Wilayah
The importance and special nature of this gathering can be understood from the continuation of this narration. For the second time, the Prophet invited his relatives, fed them, and announced his call. He said: "Whoever believes will be my executor, my brother, and my minister."
The only person who believed was Ali (peace be upon him). In that very gathering the Prophet said: "Ali is my brother, my executor, and my caliph among you, so obey him" (9).
Yes, in this gathering, before a group of the elders of the tribe, the executorship, caliphate, and ministry of Ali ibn Abi Talib were announced. It is clear that the gathering disrupted by Abu Lahab was not an ordinary gathering. Alongside announcing the message, it was also meant to announce and convey the wilayah and succession of the Commander of the Faithful at the beginning of the Prophet's open call.
In reality, through his insult to the Prophet, Abu Lahab prevented the introduction of the Prophet's executor and successor. This act incurred God's severe anger, and a verse with such a harsh tone was revealed about Abu Lahab.
The Prophet's Concern About Announcing Ali's Wilayah Because of the Many Hypocrites
This matter has a very important Qur'anic witness and proof. At Ghadir Khumm, because of the many hypocrites, the Prophet feared announcing the wilayah of Ali (peace be upon him) (10). God addressed the Prophet and said: "God will protect you from the people" (11).
Here, where the matter is the announcement of wilayah, God gives the Prophet a guarantee against the harm and obstruction of the ummah: God will protect you.
The Only Door That Remained Open into the Prophet's Mosque
Another proof is that the command came for all doors opening into the Mosque of the Messenger of God to be closed except the door of Ali's house. Abbas, the Prophet's uncle, together with some of the Prophet's relatives, objected: why should the door of Ali's house remain open and why should he pass in and out through the mosque?
In answer to the objectors, the Prophet reminded them that this was a divine command. Then he began to state the virtues and merits of Ali (peace be upon him), and said to his uncle Abbas: "Beware, O uncle of the Messenger of God, lest you harbor dislike in your heart regarding his merits, for then you will become like your brother Abu Lahab, and both of you will be among the wretched."
The Most Important Error of Abu Lahab That Caused God's Anger
The Prophet continued: "O uncle of the Messenger of God, if all the inhabitants of the heavens and the earth were hostile to Ali, God would destroy them all. If all unbelievers loved Ali, God would grant them reward and enable them to attain faith. O uncle of the Messenger of God, Ali's rank is great; love of Ali is not placed in anyone's scale except that it outweighs his sins" (12).
Yes, if even Abbas, the Prophet's uncle, had dislike for Ali (peace be upon him) in his heart, he would be no different from Abu Lahab and would be an example of "perish the hands..." Based on what has been stated, it is clear that the most important error of Abu Lahab, which caused God's anger and wrath, was preventing the announcement of the executorship and caliphate of Ali (peace be upon him).
God does not need to reveal a verse for every event until the end of the world. Whenever a person's action, speech, thought, movements, and conduct are like Abu Lahab's, the verse "Perish the hands..." applies to him, just as the Prophet warned his uncle Abbas not to be upon the religion of Abu Lahab.
The Prophet's Request in the Final Moments of His Life
In the final moments of the blessed life of the Prophet of Islam, a very bitter and painful event occurred, an event that will remain forever as a stain of disgrace upon those who caused it. While the Prophet was on his sickbed and a number of his companions and household were gathered around him, he had a request from those around him.
He asked for pen and paper. Of course, the Prophet's request was somewhat unusual, because until that moment of his noble life he had not taken pen and paper in hand. But this time he asked for pen and paper and said: "Bring me a paper so that I may write something for you after which you will never go astray."
He Stood Against the Prophet's Command and Accused Him of Delirium
Umar said: "Pain has overcome him" - an allusion, God forbid, to the Prophet speaking deliriously - "and the Book of God is enough for us." Yes, when the Prophet wanted to write something for the guidance of the ummah, instead of submitting to his command, which is a divine command, they accused him of delirium, because without doubt they knew that the Prophet's instruction would be an instruction about Ali (peace be upon him) and his purified progeny. Therefore, at the cost of attacking the Prophet's dignity, they prevented that writing.
This time, not only was the Prophet's gathering disrupted, but the Abu Lahab of the age attacked, damaged, and insulted the Prophet's personality. At the cost of accusing pain of overcoming the Prophet, he prevented the writing of something that would have instructed the ummah to observe the right of his progeny, especially the Commander of the Faithful.
He shamelessly stood against the Prophet's words and did not regard his speech as guidance. The Prophet, whose every movement and utterance is revelation (13) and who does not speak from desire, was pushed aside by him, even though he was the teacher of the Qur'an, and he said: the Book of God is enough for us.
Without doubt, the Qur'an is alive in all ages and, with its loudest voice, curses and condemns Abu Lahab. It always says to the Abu Lahabs of the age and their followers: "Perish the hands of Abu Lahab, and perish he."
Notes
1. Surat al-Masad.
2. Al-Hidayah al-Kubra, p. 57.
3. Dhu al-Majaz is near Arafat, a short distance from Mecca.
4. A Selection from Tafsir Nemuneh, vol. 5.
5. Bihar al-Anwar, vol. 19, p. 10.
6. Surat al-Shu'ara, verse 214.
7. Tafsir al-Burhan, vol. 5, p. 789.
8. Ibid.
9. Ibid., p. 790.
10. Al-Ihtijaj, al-Tabarsi, vol. 1, Sermon of Ghadir.
11. Surat al-Ma'idah, 67.
12. Bihar al-Anwar, 39/25, chapter 72: that the Prophet, peace be upon him and his family...
13. Surat al-Najm: "He does not speak from desire; it is only revelation revealed."
2. Al-Hidayah al-Kubra, p. 57.
3. Dhu al-Majaz is near Arafat, a short distance from Mecca.
4. A Selection from Tafsir Nemuneh, vol. 5.
5. Bihar al-Anwar, vol. 19, p. 10.
6. Surat al-Shu'ara, verse 214.
7. Tafsir al-Burhan, vol. 5, p. 789.
8. Ibid.
9. Ibid., p. 790.
10. Al-Ihtijaj, al-Tabarsi, vol. 1, Sermon of Ghadir.
11. Surat al-Ma'idah, 67.
12. Bihar al-Anwar, 39/25, chapter 72: that the Prophet, peace be upon him and his family...
13. Surat al-Najm: "He does not speak from desire; it is only revelation revealed."
Author: Hamed Sarem
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