Tafsir of Ash-Shu`ara' 26:214

“And warn your closest kinsmen”

(And warn) — meaning, warn of the punishment that follows polytheism and disobedience — (your closest kinsmen) — meaning, those of near kinship, or those who are closer to you than others.

The ‘ashirah (kinship/clan), according to al-Jawhari, is a man’s closest relatives. Al-Raghib said: They are a man’s people through whom he is strengthened; that is, they become like a complete number for him, which is ten (‘asharah). It is well-known that the classifications of lineages are six:

1. The Sha‘b: The farthest lineage, such as ‘Adnan.
2. The Qabilah: That into which the Sha‘b is divided, such as Rabi‘ah and Mudar.
3. The ‘Amarah: That into which the Qabilah is divided, such as Quraysh and Kinanah.
4. The Batn: That into which the ‘Amarah is divided, such as the sons of ‘Abd Manaf and the sons of Makhzum.
5. The Fakhidh: That into which the Batn is divided, such as the sons of Hashim and the sons of Umayyah.
6. The Fasilah: That into which the Fakhidh is divided, such as the sons of ‘Abbas and the sons of ‘Abd al-Muttalib. There is nothing below the Fasilah except a man and his children.

Abu ‘Ubayd narrated from Ibn al-Kalbi, from his father, that the Sha‘b comes first, then the Qabilah, then the Fasilah, then the ‘Amarah, then the Fakhidh. Thus, he placed the Fasilah in the position of the ‘Amarah in his listing after the Qabilah, and the ‘Amarah in the position of the Fasilah in his listing before the Fakhidh. He did not narrate anything contrary to this, nor did he mention the ‘Ashirah in these two arrangements. In al-Bahr, it is stated that the ‘Ashirah is below the Fakhidh and above the Fasilah, and the obvious meaning is that this follows the first arrangement.

Some have narrated, after citing the aforementioned arrangement from al-Nawawi (may Allah have mercy upon him), that he said in Tahrir al-Tanbih: "Some added the ‘Ashirah before the Fasilah." It is understood from the words of some that if the ‘Ashirah is described as "closest," it becomes identical to the Fasilah, which is the sixth of the classifications. You know that if "closeness" is inherent in its definition—as is understood from the words of al-Jawhari—the claim of identity becomes unnecessary given that description.

In Kulliyat Abi al-Baqa’, it is stated: "Every large group of people who trace back to a father famous for something additional is a Sha‘b, like ‘Adnan. Below it is the Qabilah, which is that into which the lineages of the Sha‘b are divided, like Rabi‘ah and Mudar. Then the ‘Amarah, which is that into which the lineages of the Qabilah are divided, like Quraysh and Kinanah. Then the Batn, which is that into which the lineages of the ‘Amarah are divided, like the sons of ‘Abd Manaf and the sons of Makhzum. Then the Fakhidh, which is that into which the lineages of the Batn are divided, like the sons of Hashim and the sons of Umayyah. Then the ‘Ashirah, which is that into which the lineages of the Fakhidh are divided, like the sons of ‘Abbas and the sons of Abi Talib." The term Hayy applies to the whole, because it refers to the group of people descending to a common ancestor. End quote.

He did not mention the Fasilah, as if he considers it identical to the ‘Ashirah.

The reason for specifying his (may Allah bless him and grant him peace) own closest kin while his message is universal, is to dispel the notion of favoritism, and to show that concern for them is paramount, and that one must begin with those closest, then those who follow, as the Almighty said: "Fight those who are near to you of the disbelievers."

Regarding the manner of the warning, there are many reports. Among them is what al-Bukhari recorded from Ibn ‘Abbas (may Allah be pleased with them both), who said: When (And warn your closest kinsmen) was revealed, the Prophet (may Allah bless him and grant him peace) ascended al-Safa and began to call out: "O sons of Fihr! O sons of ‘Adi!" to the clans of Quraysh, until they gathered. If a man could not go out himself, he sent a messenger to see what it was. Abu Lahab and Quraysh came. He said: "If I were to tell you that there is a cavalry in the valley intending to attack you, would you believe me?" They said: "Yes, we have not known you to be anything but truthful." He said: "I am a warner to you before a severe punishment." Abu Lahab said: "May you perish for the rest of the day! Is it for this that you have gathered us?" Then there was revealed: "May the hands of Abu Lahab perish, and he is perished! His wealth and what he has earned will not avail him."

Another report is what Ahmad and others recorded from Abu Hurayrah, who said: When (And warn your closest kinsmen) was revealed, the Messenger of Allah (may Allah bless him and grant him peace) called Quraysh, general and specific, and said: "O assembly of Quraysh, save yourselves from the Fire, for I possess no power to harm or benefit you. O assembly of Banu Ka‘b ibn Lu’ayy, save yourselves from the Fire, for I possess no power to harm or benefit you. O assembly of Banu Qusay, save yourselves from the Fire, for I possess no power to harm or benefit you. O assembly of Banu ‘Abd Manaf, save yourselves, for I possess no power to harm or benefit you. O Fatimah, daughter of Muhammad, save yourself from the Fire, for I possess no power to harm or benefit you, except that you have ties of kinship which I will fulfill with their due fulfillment."

It is mentioned in some narrations that when the verse was revealed, he (may Allah bless him and grant him peace) gathered the sons of Hashim and seated them by the door, and gathered his wives and family and seated them inside the house, then appeared before them and warned them.

In others, it is mentioned that he (may Allah bless him and grant him peace) ordered ‘Ali (may Allah honor his face) to prepare food and gather the sons of ‘Abd al-Muttalib for him. He did so, and they gathered; they were forty men that day. After they had eaten, he (may Allah bless him and grant him peace) wanted to speak to them, but Abu Lahab preceded him in speech, saying: "Your companion has bewitched you," and so they dispersed. The next day, he invited them to the same, and again Abu Lahab preceded him. He said: "O sons of ‘Abd al-Muttalib, I am the warner to you from Allah the Almighty, and the bringer of glad tidings. I have brought you that which no one else has brought; I have brought you the world and the Hereafter, so accept Islam and you will be safe, and obey and you will be guided."

There are other reports and narrations as well. If they are all authentic, the way to reconcile them is to say that the warning occurred on multiple occasions. Among these narrations are those that the Shi‘a hold onto regarding what they claim about the Caliphate, but these are interpreted [allegorically], weak, or fabricated. (And warn your closest kinsmen) and your clan among them, those who are sincere.