Surah Al-Masad
Tonight, we will start with a new surah of the Almighty Qur’an; the third Surah from the ending of the Qur’an; backwards. Since we mentioned rankings, let me also tell you that the order of the surahs in the Qur’an have not descended the same way. The way the verses and the surahs are ranked in the Qur’an, have not descended in that manner. The rank of descent of the verses and surahs of the Qur’an is different, for instance the first five verses of the Al-‘Alaq surah, are verses which have initially descended to the Prophet (PBUH), but if you check the surahs on the list in the Qur’an, they are placed in the last juz (in the last part of the Qur’an). The verses have descended within 23 years, depending on the occurrences that have taken place during the time of the Prophet (PBUH). In general, the community of the Prophet (PBUH) have not discussed regarding hypothetic situations (what if), but they have mainly focused on realistic situations. Oftentimes it has happened the Muslim thinkers have discussed about matters that would potentially occur, however in the community of the Prophet (PBUH) hypothetic matters have not been discussed, merely those that have occurred. The entire Qur’anic verses have descended when something has taken place in the society, and people have waited for the verses to descend before undertaking anything in society. This has also been delineated by Allah Almighty through examples in Islamic history. That’s why when we read on the history of other prophets in the Qur’an, we have to understand that the Qur’an mainly deals and refers to the essence of the events, not the details what had happened in history, that should serve as examples for us. That’s why each story in the Qur’an takes place there in order for it to be an example for us and how we should behave in life.
Whereas Angel Jibreel has brought the ranking of the verses. Angel Jibreel is the angel of revelation. He has come to the Prophet (PBUH) in the final days of Ramada and told the Prophet (PBUH) which verse and surah should be placed where in the Qur’an. That’s why after this three surah’s which are in accordance ranking, we will move to another surah which comes before these three in ranking. This is the Surah Al-Masad, which means palm thread / palm fiber. This surah discusses one event, one event from the time of the Prophet (PBUH). The Al-Masad surah differs from the rest of the surah of the Qur’an. It is interesting because this Surah speaks about a man who lived in the time of the Prophet (PBUH), and this is his uncle, Abu Lahebi. Abu Lahab was one of the people who didn’t believe in the prophecy of the Prophet (PBUH). In the year 610 after Jesus, Jibreel the angel of revelation, revealed himself to the Prophet (PBUH) in the Cave of Hira. The latter had been meditating in the Cave of Hira.
Even prior to the prophecy, the Prophet (PBUH) has never been an adherent of idolatry of Mecca, and that’s why oftentimes he was found meditating, seeking the truth, seeking the Creator of the Universe. Specifically at the age of 39, the last 6 months he had withdrawn from Mecca, in a cave outside Mecca known as Hira (this cave is being visited during the pilgrim). That is the place where the Prophet (PBUH) has sought about the universe, the Creator of the Universe, the world order that exists in the universe. During this specific moment, the Angel Jibreel, angel of revelation has approached him. He had been sent to descend the sacred revelation from Allah Almighty to the Prophet (PBUH).
He descended and told the Prophet (PBUH), ikra / read, and descended the 5 first verses of the Al-‘Alaq Surah. After this the Prophet (PBUH) was decreed to call to the right path. When he went back to Mecca, he went to his wife, Hatija and told her: “cover me” (he had fever, the metaphysical fever because he came across something that was not usual, and surely as a human being the Prophet (PBUH) got worried about what was happening to him) and Hatije covered him with a blanket. In that moment Angel Jibreel again descended a few more verses of the Qur’an where it says: “o you the covered one, stand up and call in the religion of Allah Almighty, and he proceeds with other verses (we will have the chance to discuss them as well, but today I wish to explain the surah for tonight). Hatija (RA) had an uncle who was blind but knew how to write and had read the sacred books of that time like Tawrad, the Bible and so on. Hatija (R.A) asked the Prophet (PBUH) to visit Waraka Ibn Nawfa (Hatija’s uncle) because he was the only one who had answer for his state. When they have gone to Waraka, he has asked the Prophet (PBUH) to explain to him what had happened. When the Prophet (PBUH) told him, the latter replied: “do not be afraid, because he has come to you, before you, he had gone to Moses and Jesus. But I am concerned because I am old now and when the mushriks of Mecca will renounce you from Mecca, I will not be able to help you”. Which means that Waraka, even 13 years before the official Prophecy of the Prophet (PBUH), knew that the people of Mecca will not be able to endure the aqiqah / reality of the revelation and told the Prophet “they will renounce you, and I am sorry that i will not be among those who will help you”.
After this event, the Prophet (PBUH) was decreed to call to Islam for 3 years in secrecy. There is one principle, delineated by the Prophet (PBUH) himself. Hz, Mawlana, in “Masnawi”, says: “the seed grows as abundance, because it remains in the ground undiscovered”, this tells us that for a certain period of time, until man has developed his principles, and the same goes for Islam, people need to be nurtured and developed away from the crowds, in order for them to carry the concept and the Prophet (PBUH) has done this within 3 years. He was ordered to call in religion, but in secrecy, not to declare anything. During this time, the Prophet (PBUH) together with his family and the ones who trusted him have gathered at the house of Arqam ibn Abi’l-Arqam (this person was one of the as’habs). In this house the Prophet (PBUH) has transmitted the knowledge to the people who later would turn to Islam and all those as’habs who were found in that house, have later become main callers of Islamic religion all around the world. After these three years, the Prophet (PBUH) was decreed to openly call into Islam but starting with his family. One verse in the Qur’an says: “invite your family and companions”. This also tells us that one of the primary principles of those who wish to follow the Prophet (PBUH) is for them to initially resolve all family matters. People who do not have their family support, those people cannot be successful because it is their families who know their life and know him and his heart. Only those people who are sincere (maybe not everyone is honest, like Abu Lahab, however if most of the family members stay close to the person calling to religion, then have in mind that this person embarks the right path). And the Prophet (PBUH) has become an example for us by inviting his family to religion first. When this decree has descended from Allah Almighty, the Prophet (PBUH) went to the hill of Mecca, Safa (nowadays this hill belongs within the Great mosque of Mecca). Safa and Marwa are two hills located within the mosque, between which the pilgrims run or walk from one to another. The Prophet (PBUH) went to the Safa hill and has openly called for his family (he called upon Banu Hashim, the Prophet’s (PBUH) tribe). He told them “if I were to tell you that one trapping of horses is appearing from behind the hill to attach you, would you have believed me?” they answered him back: “yes, because you have never lied to us, you have never bribed us, you are Mohammed-ul Emin / the faithful Mohammed”. This element (faithfulness) is very important. People do not become faithful and promising with words, nor with their knowledge, but instead with loyalty. People who are not loyal, are not adherents, a person whom people do not trust, that person is not an honest believer. That’s why the Prophet (PBUH) seeks the confidence and trust of his family as the first important step, and everyone says they believe him because he never lied to anyone, he even was their safety. When they had to leave their homes for some time they would leave their material wealth with the Prophet. And the Prophet had said: “then I am telling you that the gods which you believe, are not real gods, they are empty beliefs, you need to believe in one God and that there is no other but Him, and I am His servant and His messenger”. He said “La ilaha Ilallah Mohammedun rasulallah”. At that moment Abu Lahabi stood up and said: “you have gathered us here for this stupid matter, my nephew?”. This is event ready did take place, but if we approach this matter from a metaphoric aspect, we will notice an even more important matter. Several times Fakir has told you that those whom you seek when you are in difficult time, those you should listen to when you are at ease too. For difficulties, Abu Lahab said that “we will believe you because you have not lied to us”, however when his comfort was disrupted he said “you have gathered us here for this stupid matter”, and this is a typical attitude of a mushrik, those who practice shirk.
Oftentimes there are people who want to please Fakir but only superficially, they say “you spoke so well, you are so knowledgeable, mashallah”, and at other times the words I say, I don’t see them being respected, and this is disparagement for Fakir. It is belittling for the Prophet since if we say he is so great, religion is so good, but if we don’t respect it, it is behaving exactly as the mushriks behaved at that time.
After this occurrence Abu Lahabi turned to the Prophet “hope you get destroyed and hope you perish, you as son of my brother, for calling me here for this ridiculous matter”. Then Allah Almighty descended this verse, as a result of this event. This event that takes place in the Safa hill, is the reason for the descent of the surah Al-Masad of the Qur’an. In this surah Allah Almighty speaks about the family of Abu Lahab and for the punishment him and his family will receive and experience (those who have not believed, because two of Abu Lahab son’s after the independence of Mecca have turned to Islam; his wife, Umm Jamil and Prophet’s uncle have not turned to Islam).
If this event is not transmitted to our current social life which we share, then as history it does not teach us anything. For this to be a lesson for us, we need to spot it in our life. This means that Abu Lahab is a symbol, metaphor of a person who sticks close to other only for his personal interests of this world. When his interests are threatened for some worldly benefits, threated because of something larger and more complex than his being, like something metaphysical, then this person can oppose it sharply. We see such people among the unbelievers as well, but we can also notice such people who claim to be believers as well. We have such people in our families sometimes, even within our society. Why does this happen? This happens because that person didn’t cope with the ego. We will constantly mention that unless we educate our ego, the ego of the person, that ego will always be a challenge for aqiqah, the ego will always go in front of these principles mentioned in the Qur’an. For those who are in the path of Abu Lahab Allah Almighty says “Tebbet yeda ebi Lahabin weteb”” may he be perished” and truly he perished. If you read the Islamic history you will notice that after the battle Uhud, Abu Lahab, died, and for three days his body was left there open in the battlefield without being buried. This is one of the most disgraceful things, at least at that time, that could be done to someone. Most of you have read the “Iliad” from Homer, after Achilles murders Hector in war, he drags him to the battle field. The saddest moment for Hector’s family is not being able to bury him as he deserved to be buried. This shows us that in ancient times not burying the person was considered the highest disgrace, and Allah Almighty through this surah and the story of Abu Lahab, shows us how even the soil had abandoned him, meaning that he got dishonored in this world as well.
The same thing happens to the person whom for the personal interests of this world, contradicts Aqiqah and contradicts the virtue; perhaps he does not practice religion, but if he prevents it then this fate will follow him. In the At-Tawbah surah, Allah Almighty says: “ … the strive in the path of Allah”, we have mentioned this several time, is not only about fighting in battle, this is the final element in Islam that is permitted for self-defense, before coming to this stage we have much higher strives that build the character of the person. “But what is the enjoyment of worldly life compared to the Hereafter except a [very] little”. Smart people (for those who believe in the hereafter) never exchange eternity for the short-term pleasures of this world, because it is said: “But what is the enjoyment of worldly life compared to the Hereafter except a [very] little”. (At-Tawbah, 09/38). Precisely to this I inferred that the character of Abu Lahab shows us that those who fight the truth for some small benefits of this world, those who fight against the truth will end up like Abu Lahab. We know a lot of people like this. People who have not believed on the other hand might only be punished in the hereafter, but those who fight the truth, knowing it is the truth, and prevent the real word, their punishment will reach them in this world as well.
We are aware of several individuals which have been a prevention for the religious human reality. People whom considered themselves at an authoritative level and people who did not mingle with others, have come to a point where nobody even looked at them anymore. Life is so long that everything can come back to us, that’s why, even if we deceive people and they do not realize that we have deceived them, or we have prevented them from the righteous path, we should still not commit to it, because no matter what we do it will come back to us. It’s a law of religion, it is a law of God in the universe that says: “the one who deceives, is deceived. Not the one who is being deceived, because for the one who deceives, its cost is larger in the dimension of eternity”.
This happened to Abu Lahab and the Qur’an uses precisely one phrase that is used by Abu Lahab as well. If we think about it, the Qur’anic language should not descend to the level of Abu Lahad but let me explain that people who speak like Abu Lahab in our case, understand only if we speak back to them the same way.
I would like to emphasize (among you there are colleagues of mine and this goes to everyone) that we should never feel embarrassed for being adherents, believers. And to people who want to belittle us and our faith, we need to tell them openly that that is not the way they can communicate with us; this is how we will gain more respect. We all have friends and surely, we take part in occasions that maybe are not permitted religiously, but it does not mean we need to feel inferior if we do not consume alcohol in a space where alcohol is consumable. If the majority are deceiving people and we are righteous, we should not feel inferior simply because we are right. Instead those who deceive should feel embarrassed and feel inferior, whereas we should feel proud in this case. Unfortunately, the situation in XX has affected believers and the adherents, but specially Muslims and has made Muslims feel inferior because they are Muslims; this has not been caused by anyone ese but us. Because of us and because we were not ready to face the challenges, we have become inferior, we have set back. We do not have a right to do this. Since the Qur’an turns to Abu Lahab in this language, then we should also respond without feeling inferior to those who make fun of the religious element. What is most important, is not to have the complex. When we believe, then we become the essential courage of the universe, we become the prime aristocracy. Have in mind that the aristocrats of the world are the adherents, since they have an eternal wealth. Everyone’s possessions are short term regardless who will inherit it because it will not come along with us in the hereafter. That is why the wealth of the adherents is eternal because it follows them to eternity. That is why the true aristocrats are those who have an eternal wealth and when adherents are righteous believers, they have gained the eternal wealth.
Abu Lahab was not a random typical man, nor was he from the lower class, he was not from the middle class either, instead he was one of the wealthy people of Mecca, he was knowledgeable and despite this, Allah Almighty says: “the soil abandoned him” , “neither his wealth or what he had gained in this world, benefited him”.
The Prophet (PBUH) really existed and 23 years later the same person, the same person whom the people of Mecca disobeyed, comes back to set the independence of Mecca and the entire wealth of Mecca remained then in his hands, it was precisely the same man who got belittled by Abu Lahab. Thus, people who are truthful and righteous, might face difficulties during their life, however these challenges and difficulties are a challenge for us, we gain more deeds through these challenges. Whereas Abu Lahab “did not generate anything good in this life, he was left dying in the open fields”. In our town in Tetovo we know many wealthy families whose children have died the same way, begging. This tells us that wealth was not of any use for them, neither what they gained in their life. In other words, this tells us that the same goes for the authority of that time, since that national authority was built upon an unrighteous basis. I will finish here and continue with the next part next week.
As a final message for tonight I would like to note that we should remove people like Abu Lahab from our society. These phenomenon needs to be erased, even more important we need to remove it from ourselves first. We ought not to create an authority among people through things that are not everlasting. This authority among people and we need to stand only through eternal matters. At the top of this matters, at the top of Safa, the deity towards Allah Almighty is standing. When we will fall to Sajda to Him, then the eternal procedure begins.
Thank you.