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Al-Masad (Arabic: المسد, (meaning: "Twisted Strands" or "The Palm Fiber" [1]) is the 111th chapter of the Quran. It has 5 āyāt or verses and recounts the punishments that Abū Lahab and his wife will suffer in Hell .
Al-Masad (Al-Lahab) ٱلْمَسَد al-Masad: The Plaited Rope, The Palm Fibre, The Twisted Strands: 5 (1/3) Makkah: 6: 3: v. 5 [6] Allah cursing Abu Lahab and his wife, who was Muhammad's uncle and at the time of the revelation of this verse, Muhammad's brother in law, due to his hostility towards Islam and Muhammad. [6] 112: Al-Ikhlas ...
In Islamic tradition, Abu Lahab is believed to be described in Surat al-Masad ("The Palm Fibre"), the 111th surah in the Quran, as a reaction to an incident he was involved in, in relation to Muhammad, [9] although there is controversy as to whether the Arabic phrase abu lahab ("flame keeper"), in the context of the Quran, refers to 'Abd al ...
The Ahl al-Bayt was Muhammad's household. Shi'a and Sunni have differing views regarding who is included among them, and also different views regarding which verses are associated with the household. Sunni considers Muhammad's wives, Children of Muhammad and uncles of Muhammad and their children are the Ahl al Bayt.
The Quran refers to its original source as the “mother of the book” (umm al-kitab) which is located in the presence of Allah (God).[3] [4] The Quran itself also calls this a “well-guarded tablet” (lawh mahfuz) [5] a “concealed book” (kitab maknun).
Al-Tabari claimed in his Tafsir that the word Zaqqum comes from a word meaning "bitter", although this gloss has not been accepted. Other grammarians believed it was a loanword from outside of Arabic, a view accepted by modern specialists, although the exact etymology is debated. [2]
[5] He also states that a translator must take into account the ijaz of the Qur'an, which is the ellipticism which often "deliberately omits intermediate thought-clauses in order to express the final stage of an idea as pithily and concisely as is possible within the limitations of a human language" and that "the thought-links which are missing ...
Modern scholarship has long posited an origin for the sabab al-nuzūl based largely on its function within exegesis. William Montgomery Watt, for example, stressed the narratological significance of these types of reports: "The Quranic allusions had to be elaborated into complete stories and the background filled in if the main ideas were to be impressed on the minds of simple men."