In the name of Allah, the Entirely Merciful, the Especially Merciful.
"The Gentle Commentary on the Identification Cards
of the Surahs of the Noble Qur'an"
by Dr. Muhammad Ibn Abdul Aziz Ibn Omar Nasif,
may Allah preserve him.
Surah Al-Masad.
In the name of Allah, the Entirely Merciful, the Especially Merciful. Praise be to Allah, the Lord of the worlds,
and may peace and blessings be upon the Seal of the Prophets and Messengers,
and upon all his family and Companions.
We are still with the gentle commentary on the identification cards,
and with Surah Al-Masad,
with which I have three reflections.
The first reflection:
Indeed, this surah
contains a severe condemnation
of Abu Lahab and his wife.
Yet, this severe condemnation
is completely free
from obscenity and vulgarity.
This is what some scholars of rhetoric call
integrity (al-nazaahah).
Integrity means that the speech is at the peak of censure,
without containing a single offensive word
or vulgarity.
This is a methodology that ought
to be followed,
and one in which the Muslim should emulate
what is in the Book of his Lord.
If this is the standard with a disbeliever,
how should it be when a dispute occurs between Muslims?
And disputes do happen,
across different trends, factions,
groups, ideas, and doctrines.
Therefore, it is essential,
when clarifying the truth and refuting someone in error,
that a person be keen
to keep
their speech free from obscenity and foul language.
If that is the standard toward a disbeliever,
then doing so toward a mistaken Muslim
is all the more warranted.
The second reflection
is with an insight in the verse
or in the surah:
namely, that Abu Lahab was the uncle of the Prophet, peace and blessings of Allah be upon him.
Thus, he was of the most noble lineage among people.
The one of the most perfect lineage among all people is the Prophet, peace be upon him,
and among those of the most noble lineage
are the Banu Hashim, who are
from Quraysh, which is
the best of the Arabs; they are the elite of the elite.
This is the general ruling,
but disbelief
renders no lineage of any benefit.
This close kinship to the Messenger of Allah, peace be upon him,
did not benefit
Abu Lahab,
because he chose the path of disbelief.
The third and final reflection
concerns his wife.
Note
a matter that may confuse us
when we are eager
to maintain a relationship,
regardless of the soundness of that relationship.
Abu Lahab's wife
remained his wife, and he remained her husband;
they remained loving toward each other,
cooperating with one another,
sharing a single objective.
Yet their end
was that they are both in the Fire.
Imagine the extent of abhorrence and hatred
that will exist between them in that place!
We ask Allah for safety.
So what matters is not
the mere continuation of a relationship;
rather, what matters is
the soundness of the relationship.
Corrupt relationships are not in your interest to maintain.
"Close friends..."
and these are those
at the highest level
of companionship,
such that it is said that the intimate friend (khalil) is the one whose love has permeated
deep into your heart.
"Close friends on that Day
will be enemies to one another."
Even if their relationship persisted in this worldly life
and was as good as it could possibly be,
as the saying goes,
nevertheless,
"will be enemies to one another, except the righteous."
This relationship turned into enmity because it was
corrupt and not founded upon
piety; it turned into
hostility. Therefore, be keen on
maintaining a relationship
only if it is righteous.
As for relationships that bring about
regret on the Day of Judgment,
you must either rectify them
or sever them.
And Allah knows best.
May the blessings and mercy of Allah be upon you,
and upon all his family and Companions.
And praise be to Allah, the Lord of the worlds.