阿布·莱海卜，本名阿卜杜·欧扎·本·阿卜杜·穆塔利卜，是先知ﷺ的叔叔。他之所以得此绰号，是因为他面容光亮。

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.

与他的妻子一道，阿布·莱海卜是真主的使者以及他所传播的理念最敌视的反对者之一。

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

伊本·伊斯哈格记载了拉比尔·本·阿巴德·达里利的一段叙述：“我年幼时，曾与父亲一同看见安拉的使者向阿拉伯部落传播伊斯兰教，他说：‘哦，某某部落的子孙们（他一一呼唤各部落的名字），我是安拉派来的使者，奉命要你们顺服并且只崇拜他，不以任何事物与他并列，要信仰我，保护我，直到我完成安拉托付给我的使命。’在他身后有一个斜眼、面容光亮的男子，他讲完后便说：‘哦，某某部落的子孙们！这个人想让你们舍弃拉特和欧萨两尊偶像（这是异教阿拉伯人崇拜的两尊著名偶像），以及你们与精灵的盟约，也就是马立克·本·阿克马斯的子孙，并用他所编造的这些新说和胡言乱语来取代它们。不要听他的，也不要追随他所传的教义。’我问父亲那人是谁，父亲告诉我，那是先知的叔叔阿布·莱海卜。”[由艾哈迈德和泰伯拉尼辑录。]这只是阿布·莱海卜对先知及其使命进行恐吓和怀有敌意的一个事例。他的妻子阿尔瓦·本特·哈尔卜·本·乌麦叶，即阿布·苏富扬的妹妹，始终不渝地支持他那猛烈而持久的反对运动。

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.

自他受命传布使命之初起，阿布·莱海卜对先知的态度便是如此。布哈里根据伊本·阿拔斯的传述记载：有一天，先知走到麦加一处名叫白塔哈的宽阔广场，登上一座小山，召集古莱什人。他们来到他面前后，先知对他们说：“如果我告诉你们，有一支敌人将在明天早晨或傍晚向你们发动袭击，你们会相信我吗？”他们回答：“会。”他接着说：“那么请听我说，我是在警告你们，[真主]的可怕刑罚即将降临。”阿布·莱海卜当时也在场，他厉声喝道：“你该死！你把我们叫来就为了这个？”[另一种传述说：阿布·莱海卜站起身来，抖掉手上的尘土，说：“你整天都该死……”]随后，这一章经文便降示了。

Such was Abū Lahab’s attitude towards the Prophet from the very start of his divine mission. Al-Bukhārī relates, on Ibn `Abbās’s authority, that “one day the Prophet went out to al-Baţĥā’, a large square in Makkah, climbed a hill and summoned the people of the Quraysh. When they came to him, he addressed them, saying, ‘Were I to tell you that an enemy is drawing near and will attack you tomorrow morning or evening, would you believe me?’ ‘Yes,’ they replied. ‘o listen to me,’ he went on, ‘I am warning you of [God’s] gruesome torment.’ Abū Lahab was there and snapped at him, ‘Damn you! For this have you called us?” [Another version says: Abū Lahab stood up shaking the dust off his hands and saying, ‘Damn you all day long...’] Then this sūrah was revealed.

本章经文是针对阿布·拉哈卜及其妻子对先知的敌对行动而降示的反击。真主亲自出面,代表他的使者作最后的定论。

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.

“愿阿布·莱哈卜的双手毁灭，他自己也必定毁灭。”（第1节）阿拉伯语词汇 tabba，此处译为“毁灭”，也含有失败与断绝之意。该词在两种不同的含义上使用了两次：第一次用作祈求，而第二次则暗示这一祈求已经应验。因此，在短短一节经文中，一个行动得以实现，仿佛拉开了一幕战争场景的帷幕。随后的经文只是对所发生之事的描述，并说明“他的财产和他所获得的一切都不能帮助他。”（第2节）他无处可逃，他被击败、被征服，并且受到诅咒。

“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.

这是他在今世的结局，而在后世，“他将要承受炽烈的火焰。”（第3节）经文中把火描述为有火焰，是为了强调它的猛烈燃烧。

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.

“而他的妻子，那搬运柴火的女人”，将与他一同住在那里，她的脖子上套着“一根棕榈纤维编成的绳索”。据此，她仿佛被这绳索拖入火狱；或者这绳索是她用来捆扎柴捆的，这取决于对经文采取字面还是比喻的解读。

“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.

这部章节的语言在主题与所营造的氛围之间达到了令人瞩目的和谐。阿布·莱哈卜将投入一团烈焰之中，"莱哈卜"在阿拉伯语中意为火焰；而他的妻子背负柴火，即燃料，她也将遭遇同样的火焰，脖子上套着一根棕榈纤维绳。地狱以其猛烈燃烧的"莱哈卜"，即火焰，作为阿布·莱哈卜的居所。与此同时，他的妻子搜集荆棘和尖锐的木柴，这些材料能够大大助长火势，并把它们撒在先知ﷺ的路上。因此，她终将被拖入地狱，脖子上系着绳子，像柴火一样被捆扎着。

The language of this sūrah achieves remarkable harmony between the subject matter and the atmosphere built around it. Abū Lahab will be plunged into a fire with lahab, which is the Arabic for flames; and his wife who carries the wood, a fuel, will be met with the same fire with a palm-fibre rope around her neck. Hell, with its fiercely burning lahab, or flames, will be inhabited by Abū Lahab. At the same time his wife, who collects thorns and sharp woods, materials which can significantly increase the blaze of a fire, puts them all in the Prophet’s way. Hence, she will, in time, be dragged into hell with a rope tied round her neck, bundled like firewood.