Verse [ 111:5] فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ (In her neck there is a rope of twisted palm-fibre.) The masd with the letter-s-bearing sukun [ quiescence or rest ] is an infinitive which means 'to twist rope or cord, or to twist it strongly and tightly'. If the word is read as masad with the letters m-s bearing fatha [= a-a ], the word refers to fibres. It is also a rope made of 'twisted fibres of palm tree' or 'tightly braided fibres of coconut tree' or 'cord that has been woven strongly' or 'coil or cable formed by winding iron strands together'. [ al-Qamus ]. Some scholars have preferred to translate it specifically as 'a rope made of twisted fibres of palm tree' and no other string or twine. This is in conformity with the general usage of the Arabs. Basically, it refers to any string or twine or rope or cord or coil or cable formed by intertwining strands of any material. In keeping with this general sense of the word, Sayyidna Ibn ` Abbas ؓ ، ` Urwah Ibn Zubair ؓ and others said that in this context the phrase حَبْلٌ مِّن مَّسَدٍ "rope of masad" refers to 'rope formed by twisting iron strands'. This will be her condition in Hell where an iron-collar will be in her neck. Sayyidna Mujahid (رح) interprets min masad as min hadid, that is, 'of iron'. [ Mazhari ].

Sha'bi, Muqatil and other commentators have taken the phrase min masad to refer to 'a rope made of twisted fibres of palm tree' and said that Abu Lahab and his wife were extremely wealthy and were looked upon as leaders of their nation but, on account of his wife's mean disposition and miserliness, she used to collect firewood from the jungle, bind them together with a rope, place the bundle on her head and put its rope round her neck, so that it might not fall from her head. This practice of hers one day led to her destruction. She had a bundle of wood on her head and the rope in her neck. She felt tired and sat down. Then fell, was choked and died. According to this second interpretation, the verse describes her mean disposition and the disastrous consequences of her sadistic behavior. [ Mazhari ]. However, such a conduct in Abu Lahab's family, especially of his wife, was hardly conceivable; therefore, most commentators have preferred the first interpretation. Allah knows best!

Al-Hamdulillah

The Commentary on

Surah Al-Lahab

Ends here