Abu Lahab, uning haqiqiy ismi Abd al-Uzzo ibn Abd al-Muttalib bo‘lib, Payg‘ambar ﷺning amakisi edi. U yuzining yorqinligi sababli shunday laqab bilan atalgan.

Abū Lahab, whose real name was `Abd al-‘Uzzā ibn `Abd alMuţţalib, was the Prophet’s uncle. He was so nicknamed because of the radiant look on his face.

Abu Lahab xotini bilan birga Alloh elchisiga ﷺ va u targ'ib qilgan g'oyalarga eng dushman qarshi kuchlardan biri edi.

Together with his wife, Abū Lahab was one of the most hostile opponents of God’s Messenger and the ideas he propagated.

Ibn Isḥāq rivoyat qilgan Rabīʻa ibn ʻAbbād ad-Dayliydan: «Men yosh bo‘lganimda otam bilan birga Xudoning Elchisini arab qabilalariga Islomni tabligh qilayotganini ko‘rganman. U: “Ey … o‘g‘illari (ularning har bir qabila nomini chaqirib), men Xudo tomonidan yuborilgan Elchiman. Sizlarni Unga, faqat Unga bo‘ysunishga va Uni yakka deb ibodat qilishga, Uning yonida hech narsani chaqirmaslikka buyurish uchun yuborilganman. Shuningdek, menga ishonishingizni va Xudo menga topshirgan vazifani bajarmagunimcha meni himoya qilishingizni so‘rayman”, deb aytardi. Uning orqasida ko‘zi qiya, yuzi yorqin bir odam turardi. U tabligh tugagach: “Ey … o‘g‘illari! Bu odam sizlardan al-Lāt va al-ʻUzzāni — arab mushriklari sig‘inadigan ikki mashhur butni — hamda jinlardan bo‘lgan ittifoqchilaringiz, Mālik ibn Aqmas avlodini tark etishingizni va ularning o‘rniga o‘zi olib kelgan bu bid‘at va bema’ni narsalarni qabul qilishingizni istaydi. Uning gapiga quloq solmanglar va tabligh qilayotgan narsasiga ergashmanglar”, deb aytardi. Men otamdan bu odam kim ekanini so‘raganimda, u Abū Lahab, Payg‘ambarning amakisi ekanini aytdi», deb rivoyat qilgan. [Aḥmad va at-Ṭabaroniy rivoyat qilgan.] Bu Abū Lahabning Payg‘ambarga va uning da’vatiga nisbatan qilgan qo‘rqitish va adovatining bir misolidir. Uning xotini Arvā bint Ḥarb ibn Umayya, Abū Sufyānning singlisi, uning shafqatsiz va tinimsiz kampaniyasida unga doimiy yordam bergan.

Ibn Isĥāq related the following report by Rabī`ah ibn `Abbād al-Daylī: “When I was young I once watched, with my father, God’s Messenger preaching Islam to the Arab tribes, saying ‘O sons of... (calling their respective tribal names), I am God’s Messenger sent to order you to submit to, and worship Him alone, invoking nothing else beside Him, and to believe in me and protect me until I carry out what God has entrusted to me.’ A cross-eyed, bright-faced man was behind him, who used to say, after he had finished, ‘O sons of... This man wants you to forsake al-Lāt and al-`Uzzā [two prominent idols worshipped by the pagan Arabs] and your allies of the jinn, the children of Mālik ibn Aqmas and to substitute for them these innovations and nonsense he has come up with. Do not listen to him, nor follow what he preaches.’ I asked my father who that man was and he told me that it was Abū Lahab, the Prophet’s uncle.” [Related by Aĥmad and al-Ţabarānī.] This is but one incident of Abū Lahab’s intimidation and ill- will towards the Prophet and his message. His wife, Arwā bint Ĥarb ibn Umayyah, Abū Sufyān’s sister, gave him unfailing support in his virulent, relentless campaign.

Bu sura Abu Lahab va uning xotinining dushmanlik harakatiga qarshi javob sifatida nozil qilingan. Alloh O'z Elchisi nomidan so'nggi so'zni aytishni O'z zimmasiga oldi.

This sūrah was revealed as a counterattack against Abū Lahab’s and his wife’s hostile campaign. God took it upon Himself to say the final word on behalf of His Messenger.

“Abū Lahabning qo‘llari halokatga uchrasin; o‘zi ham halok bo‘lsin.” (1-oyat) Bu yerda “halokatga uchrasin” deb tarjima qilingan arabcha “tabba” so‘zi muvaffaqiyatsizlik va uzib tashlanishni ham anglatadi. Bu so‘z ikki marta, ikki xil ma’noda ishlatilgan. Birinchi marta duo shaklida, ikkinchi marta esa duo allaqachon ijobat bo‘lganini bildiradi. Shunday qilib, bir qisqa oyatda jang sahnasining pardasini tortadigan harakat ro‘y beradi. Undan keyin kelayotgan gap esa o‘sha voqea qanday kechganini tasvirlashdir, bu haqda “uning boyligi va topgan narsalari unga hech qanday foyda bermaydi”, deyiladi. (2-oyat) Uning qochib qutulishga hech qanday imkoni yo‘q. U mag‘lub, yengilgan va la’natlangandir.

“Doomed are the hands of Abū Lahab; doomed is he.” (Verse 1) The Arabic term, tabba, rendered here as ‘doomed’ also signifies failure and cutting off. The term is used twice in two different senses. It is used first as a prayer, while in the second instance it implies that the prayer has been already answered. So, in one short verse, an action is realized which draws the curtains upon a battle scene. What later follows is merely a description of what took place with the remark that “his wealth and his gains shall avail him nothing.” (Verse 2) He can have no escape. He is defeated, vanquished and damned.

Bu uning bu dunyodagi taqdiri edi, lekin oxiratda u “alangali olovga duchor bo‘ladi”. (3-oyat) Olovning alangali ekani, uning shiddatli yonayotganini ta’kidlash uchun aytilgan.

This was his fate in this world, but in the hereafter “he shall have to endure a flaming fire.” (Verse 3) The fire is described as having flames in order to emphasize that it is raging.

“Va uning xotini, o‘tin tashuvchi,” u bilan birga o‘sha yerda bo‘ladi, “bo‘yniga xurmo tolasidan qilingan arqon” osilgan holda, go‘yo shu arqon bilan uni do‘zaxga sudrab ketayotgandek, yoki u shu arqon bilan o‘tin bog‘lamlarini bog‘lagan, deb olinadimi, matnni haqiqiy yoki majoziy ma’noda tushunishga qarab.

“And his wife, the carrier of firewood,” will reside there with him having “a rope of palm-fibre round her neck,” with which, as it were, she is being dragged into hell, or which she used for fastening wood bundles together, according to whether a literal or metaphorical interpretation of the text is adopted.