The Poets — Verse 217

The Command to warn His Tribe of near Kindred Here Allah commands (His Prophet ) to worship Him alone, with no partner or associate, and tells him that whoever associates others in worship with Him, He will punish them. Then Allah commands His Messenger to warn his tribe of near kindred, i.e., those who were most closely related to him, and to tell them that nothing could save any of them except for faith in Allah. Allah also commanded him to be kind and gentle with the believing servants of Allah who followed him, and to disown those who disobeyed him, no matter who they were. Allah said: فَإِنْ عَصَوْكَ فَقُلْ إِنِّى بَرِىءٌ مِّمَّا تَعْمَلُونَ (Then if they disobey you, say: "I am innocent of what you do.") This specific warning does not contradict the general warning; indeed it is a part of it, as Allah says elsewhere: لِتُنذِرَ قَوْماً مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَـفِلُونَ (In order that you may warn a people whose forefathers were not warned, so they are heedless.) (36:6), لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا (that you may warn the Mother of the Towns and all around it) (42:7), وَأَنذِرْ بِهِ الَّذِينَ يَخَافُونَ أَن يُحْشَرُواْ إِلَى رَبِّهِمْ (And warn therewith those who fear that they will be gathered before their Lord) (6:51), لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْماً لُّدّاً (that you may give glad tidings to those who have Taqwa, and warn with it the most quarrelsome people.) (19:97), لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ (that I may therewith warn you and whomsoever it may reach) (6:19), and وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ (but those of the sects that reject it, the Fire will be their promised meeting place) (11:17). According to Sahih Muslim, the Prophet said: «وَالَّذِي نَفْسِي بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ، ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّار» (By the One in Whose Hand is my soul, no one from these nations -- Jewish or Christian -- hears of me then does not believe in me, but he will enter Hell.) Many Hadiths have been narrated concerning the revelation of this Ayah, some of which we will quote below: Imam Ahmad, may Allah have mercy on him, recorded that Ibn `Abbas, may Allah be pleased with him, said: "When Allah revealed the Ayah, وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ (And warn your tribe of near kindred.), the Prophet went to As-Safa', climbed up and called out, «يَا صَبَاحَاه» (O people!) The people gathered around him, some coming of their own accord and others sending people on their behalf to find out what was happening. The Messenger of Allah ﷺ said: «يَا بَنِي عَبْدِالْمُطَّلِبِ، يَا بَنِي فِهْرٍ، يَااَبنِي لُؤَيَ، أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ تُريدُ أَنْ تُغِيرَ عَلَيْكُمْ صَدَّقْتُمُونِي؟» (O Bani `Abd Al-Muttalib, O Bani Fihr, O Bani Lu'ayy! What do you think, if I told you that there was a cavalry at the foot of this mountain coming to attack you -- would you believe me) They said, "Yes." He said: «فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَي عَذَابٍ شَدِيد» (Then I warn you of a great punishment that is close at hand.) Abu Lahab said, "May you perish for the rest of the day! You only called us to tell us this" Then Allah revealed: تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ (Perish the two hands of Abu Lahab and perish he!) 111:1 This was also recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded that `A'ishah, may Allah be pleased with her said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ (And warn your tribe of near kindred) was revealed, the Messenger of Allah ﷺ stood up and said: «يَا فَاطِمَةُ ابْنَةُ مُحَمَّدٍ، يَا صَفِيَّةُ ابْنَةُ عَبْدِالْمُطَّلِبِ، يَا بَنِي عَبْدِالْمُطَّلِبِ، لَا أَمْلِكُ لَكُمْ مِنَ اللهِ شَيْئًا سَلُونِي مِنْ مَالِي مَا شِئْتُم» (O Fatimah daughter of Muhammad, O Safiyyah daughter of `Abd Al-Muttalib, O Bani `Abd Al-Muttalib, I cannot help you before Allah. Ask me for whatever you want of my wealth.) This was recorded by Muslim. Imam Ahmad recorded that Qabisah bin Mukhariq and Zuhayr bin `Amr said: "When the Ayah: وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ (And warn your tribe of near kindred.) was revealed, the Messenger of Allah ﷺ climbed on top of a rock on the side of a mountain and started to call out: «يَا بَنِي عَبْدِ مَنَافٍ، إِنَّمَا أَنَا نَذِيرٌ، وَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَرَجُلٍ رَأَى الْعَدُوَّ فَذَهَبَ يَرْبَأُ أَهْلَهُ يَخْشَى أَنْ يَسْبِقُوهُ، فَجَعَلَ يُنَادِي وَيَهْتِفُ: يَا صَبَاحَاه» (O Bani `Abd Manaf, I am indeed a warner, and the parable of me and you is that of a man who sees the enemy so he goes to save his family, fearing that the enemy may reach them before he does.) And he started to call out, (O people!) It was also recorded by Muslim and An-Nasa'i. Allah's saying: وَتَوكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (And put your trust in the All-Mighty, the Most Merciful,) means, `in all your affairs, for He is your Helper, Protector and Supporter, and He is the One Who will cause you to prevail and will make your word supreme.' الَّذِى يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up. ) means, He is taking care of you. This is like the Ayah, وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا (So wait patiently for the decision of your Lord, for verily, you are under Our Eyes) (52:48) Ibn `Abbas said that the Ayah, الَّذِى يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) means, "To pray." `Ikrimah said: "He sees him when he stands and bows and prostrates." Al-Hasan said: الَّذِى يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you pray alone." Ad-Dahhak said: الَّذِى يَرَاكَ حِينَ تَقُومُ (Who sees you when you stand up.) "When you are lying in bed and when you are sitting." Qatadah said: الَّذِى يَرَاكَ (Who sees you) "When you are standing, when you are sitting, and in all other situations." وَتَقَلُّبَكَ فِى السَّـجِدِينَ (And your movements among those who fall prostrate.) Qatadah said: الَّذِى يَرَاكَ حِينَ تَقُومُ وَتَقَلُّبَكَ فِى السَّـجِدِينَ- (Who sees you when you stand up. And your movements among those who fall prostrate.) "When you pray, He sees you when you pray alone and when you pray in congregation." This was also the view of `Ikrimah, `Ata' Al-Khurasani and Al-Hasan Al-Basri. إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (Verily, He, only He, is the All-Hearer, the All-Knower.) He hears all that His servants say and He knows all their movements, as He says: وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُواْ مِنْهُ مِن قُرْءَانٍ وَلاَ تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ (Neither you do any deed nor recite any portion of the Qur'an, nor you do any deed, but We are Witness thereof, when you are doing it) (10:61).

And put your trust wa-tawakkal or read fa-tawakkal ‘then put your trust’ in the Mighty the Merciful God in other words entrust Him with all your affairs

And trust in the Exalted, the Ever-Merciful! “Sever yourself from all but Us! Seek protection with Us! Take Us as the means of approach to Us!” “O MuḤammad, O unique pearl! I brought you out from the depths of the ocean of power and displayed you to the world's folk so that the whole world would take on the color of your being's beauty. I created all for your sake, and I created you for My sake. Support yourself with Me and entrust yourself totally to Me. O MuḤammad, Adam was still between caresses and harshness when I inscribed gentleness in your heart and, with the hand of generosity, poured the wine of ap- proval for you to taste. I lifted up the curtain between Myself and you, and I showed Myself to your spirit.”

And trust in the Exalted, the Ever-Merciful! “Sever yourself from all but Us! Seek protection with Us! Take Us as the means of approach to Us!” “O MuḤammad, O unique pearl! I brought you out from the depths of the ocean of power and displayed you to the world's folk so that the whole world would take on the color of your being's beauty. I created all for your sake, and I created you for My sake. Support yourself with Me and entrust yourself totally to Me. O MuḤammad, Adam was still between caresses and harshness when I inscribed gentleness in your heart and, with the hand of generosity, poured the wine of ap- proval for you to taste. I lifted up the curtain between Myself and you, and I showed Myself to your spirit.”

And trust in the Exalted, the Ever-Merciful! “Sever yourself from all but Us! Seek protection with Us! Take Us as the means of approach to Us!” “O MuḤammad, O unique pearl! I brought you out from the depths of the ocean of power and displayed you to the world's folk so that the whole world would take on the color of your being's beauty. I created all for your sake, and I created you for My sake. Support yourself with Me and entrust yourself totally to Me. O MuḤammad, Adam was still between caresses and harshness when I inscribed gentleness in your heart and, with the hand of generosity, poured the wine of ap- proval for you to taste. I lifted up the curtain between Myself and you, and I showed Myself to your spirit.”

And trust in the Exalted, the Ever-Merciful! “Sever yourself from all but Us! Seek protection with Us! Take Us as the means of approach to Us!” “O MuḤammad, O unique pearl! I brought you out from the depths of the ocean of power and displayed you to the world's folk so that the whole world would take on the color of your being's beauty. I created all for your sake, and I created you for My sake. Support yourself with Me and entrust yourself totally to Me. O MuḤammad, Adam was still between caresses and harshness when I inscribed gentleness in your heart and, with the hand of generosity, poured the wine of ap- proval for you to taste. I lifted up the curtain between Myself and you, and I showed Myself to your spirit.”

And trust in the Exalted, the Ever-Merciful!�Sever yourself from all but Us! Seek protection with Us! Take Us as the means of approach to Us!��O MuḤammad, O unique pearl! I brought you out from the depths of the ocean of power and displayed you to the world's folk so that the whole world would take on the color of your being's beauty. I created all for your sake, and I created you for My sake. Support yourself with Me and entrust yourself totally to Me. O MuḤammad, Adam was still between caresses and harshness when I inscribed gentleness in your heart and, with the hand of generosity, poured the wine of ap- proval for you to taste. I lifted up the curtain between Myself and you, and I showed Myself to your spirit.�

وفَوِّضْ أمرك إلى الله العزيز الذي لا يغالَب ولا يُقْهَر، الرحيم الذي لا يخذل أولياءه، وهو الذي يراك حين تقوم للصلاة وحدك في جوف الليل، ويرى تقلُّبك مع الساجدين في صلاتهم معك قائمًا وراكعًا وساجدًا وجالسًا، إنه- سبحانه- هو السميع لتلاوتك وذكرك، العليم بنيتك وعملك.

وقوله تعالى "وتوكل على العزيز الرحيم" أي في جميع أمورك فإنه مؤيدك وحافظك وناصرك ومظفرك ومعلي كلمتك.

ثم أمره - سبحانه - بالتوكل عليه وحده فقال : ( وَتَوكَّلْ عَلَى العزيز الرحيم ) أى : اخفض جناحك لأتباعك المؤمنين ، وقل لمن عصاك بعد إنذاره إنى برئ من أعمالكم ، واجعل توكلك واعتمادك على ربك وحده ، فهو - سبحانه - صاحب العزة والغلبة ، والقهر ، وصاحب الرحمة التى وسعت كل شىء .

(وَتَوَكَّلْ عَلَى الْعَزِيزِ) فى نقمته من أعدائه (الرَّحِيمِ) بمن أناب إليه وتاب من معاصيه.

( وتوكل ) قرأ أهل المدينة ، والشام : " فتوكل " بالفاء ، وكذلك هو في مصاحفهم وقرأ الباقون بالواو " وتوكل " ) ( على العزيز الرحيم ) ليكفيك كيد الأعداء .

وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ (217) وعطف الأمر بالتوكل بفاء التفريع في قراءة نافع وابن عامر وأبي جعفر فيكون تفريعاً على : { فقل إني بريء مما تعملون } [ الشعراء : 216 ] تنبيهاً على المبادرة بالعوذ من شر أولئك الأعداء وتنصيصاً على اتصال التوكل بقوله : { إني بريء } .وقرأ الجمهور : { وتَوكل } بالواو وهو عطف على جواب الشرط ، أي قل : إني بريء وتوكل ، وعطفه على الجواب يقتضي تسببه على الشرط كتسبب الجواب وهو يستلزم البدار به ، فمآل القراءتين واحد وإن اختلف طريق انتزاعه .والمعنى : فإن عصاك أهل عشيرتك فتبرأ منهم . ولما كان التبرؤ يؤذن بحدوث مجافاة وعداوة بينه وبينهم ثبَّت الله جأش رسوله بأن لا يعبأ بهم وأن يتوكل على ربه فهو كافيه كما قال : { ومن يتوكل على الله فهو حسبه } [ الطلاق : 3 ] . وعلق التوكل بالاسمين { العزيز الرحيم } وما تبعهما من الوصف بالموصول وما ذيل به من الإيماء إلى أنه يُلاحظ قوله ويعلم نيتَه ، إشارة إلى أن التوكل على الله يأتي بما أومأت إليه هذه الصفات ومستتبعاتها بوصف { العزيز الرحيم } للإشارة إلى أنه بعزته قادر على تغلبه على عدوّه الذي هو أقوى منه ، وأنه برحمته يعصمه منهم . وقد لوحظ هذان الاسمان غير مرة في هذه السورة لهذا الاعتبار كما تقدم .والتوكل : تفويض المرء أمره إلى من يكفيه مهمه ، وقد تقدم عند قوله تعالى : { فإذا عزمت فتوكّل على الله } في سورة آل عمران ( 159 ) .

أعظم مساعد للعبد على القيام بما أمر به, الاعتماد على ربه, والاستعانة بمولاه على توفيقه للقيام بالمأمور, فلذلك أمر الله تعالى بالتوكل عليه فقال: ( وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ ) والتوكل هو اعتماد القلب على الله تعالى, في جلب المنافع, ودفع المضار, مع ثقته به, وحسن ظنه بحصول مطلوبه, فإنه عزيز رحيم, بعزته يقدر على إيصال الخير, ودفع الشر عن عبده, وبرحمته به, يفعل ذلك.

قوله تعالى : وتوكل على العزيز الرحيم أي فوض أمرك إليه فإنه العزيز الذي لا يغالب ، الرحيم الذي لا يخذل أولياءه . وقرأ العامة : " وتوكل " بالواو وكذلك هو في مصاحفهم .وقرأ نافع وابن عامر : ( فتوكل ) بالفاء وكذلك هو في مصاحف المدينة والشام .

To take anybody other than God to be worthy of worship is the greatest crime in the eyes of God. No one guilty of this crime can escape punishment. It is the duty of the preacher to save himself from polytheism and to call the people to the Truth, primarily those who are near to him. In order to support the Truth, one has to kill one’s ego. That is why there are very few among the highly placed who are prepared to side with the Truth. It often happens that only those who occupy a lower position in society come forward to do so. This poses a serious trial for the preacher of God’s word. He has to guard himself against holding these persons inferior as others do. They must be given equal status in an Islamic society. The true emissary of the Almighty is one whose relation with his Maker is so strong that he passes his lonely nights in restlessness and is often forced to spring out of his bed. He holds his companions who are kneeling to pray to God in the stillness of the night in such high esteem that they become the centre of his attention.

وَأَنذِرْ‌ عَشِيرَ‌تَكَ الْأَقْرَ‌بِينَ ﴿214﴾ And warn the nearest people of your clan, -26:214. ` Ashirah'o, عَشِيرَ‌ۃ means clan and by limiting it with 'aqrabin (the nearest people) it is used for close relatives. It is worth noting here that the mission of the Holy Prophet ﷺ as a messenger is universal to the whole Ummah, then what is the wisdom in making it special for the members of the clan? But if we look at it rather closely, we will notice in it an easy and effective way for preaching, which would have far-reaching effect. One's own family members having the privilege of closeness are also entitled to have precedence over others on initiating any act of virtue. By virtue of close mutual relations they know each other well and anyone with false claims would get exposed in no time. Conversely, the one having good reputation among the family members would be readily accepted and listened to. Once the close relatives throw their weight to support a good cause, it brings in unity and mutual help between them. This way they develop a group of the family members on the basis of trust and sincerity and it becomes very easy to spend the daily life in an atmosphere of peace to follow the religious code. Then this homogeneous and sincere group works like a small power in preaching and spreading the precepts and code of religion to others. In another verse of the Holy Qur'an it is said قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارً‌ا (66:6) that is ` Save yourself and your family members from the fire of Jahannam'. Responsibility of saving one's dependent from the fire of Jahannam is placed on every member of the clan. This is an easy and simple way of reforming the conduct and morals. It is an everyday experience that in order to follow good conduct and morals and then to stick to them is only possible when the environment is favourable for that. If only one person in the entire household wishes to perform his prayers regularly, even that devotee will find it difficult to carry it out. In the present environment it has become difficult to abstain from the unlawful things not because it is not possible to keep away from them, but the reason is that when the whole fraternity is involved in a sin, it becomes very difficult for just one person to keep himself aloof. When this verse was revealed to Holy Prophet ﷺ ، he called out all the members of the family and conveyed to them the message of truth. Although they did not accept the truth at that time but gradually the family members started converting to Islam. When the uncle of Holy Prophet ﷺ Sayyidna Hamzah ؓ ، converted to Islam it provided great strength to the mission.

(And put thy trust in the Mighty) in His retribution against His enemies, (the Merciful) towards you and all believers.