No evil spirits have brought down (this Qur’an). It is not for them (to do so), nor can they. Indeed they are debarred even from hearing it.
Hence, do not invoke any other deity side by side with God, lest you find yourself among those suffering punishment. And warn your nearest kindred, and spread the wing of your tenderness over all of the believers who follow you. But if they disobey you, say: ‘I am not accountable for what you do.’ (The Poets: Al-Shu’ara: 26: 210-216)
Again the surah speaks about the Qur’an making the method of its revelation very clear: “No evil spirits have brought down (this Qur’an). It is not for them (to do so), nor can they. Indeed they are debarred even from hearing it.”
The surah had already given a clear statement of the source of the Qur’an: “Most certainly, this (Qur’an) has been bestowed from on high by the Lord of all the worlds. The trustworthy Spirit has brought it down into your heart — so that you may give warning, in the clear Arabic tongue.” (Verses 192-195)
The surah then goes on to speak about the unbelievers’ denial of the revelation of the Qur’an from on high and their hastening of their punishment by way of a challenge to the Prophet (peace be upon him). Now the surah refutes their claims that it is no more than the talk of evil spirits, of the sort fortune-tellers come up with, claiming that some spirits bring them news of the world beyond as they listen to the angels.
This Qur’an, which calls people to lead a virtuous life and to have faith, providing them with guidance, could not be given by evil spirits that lead people astray and advocate corruption and disbelief. They cannot bring it down even if they try, because they have been debarred from listening to it as it is revealed by God. The one who brings it down to the Prophet, by God’s permission, is the trustworthy Spirit. Hence, the evil ones cannot even touch it.
At this juncture, the surah addresses the Prophet, warning him against associating partners with God, even though he was always far away from so doing. Yet the warning is given to him so that he would be more careful. The Prophet is assigned the task of warning his closest kinsmen, and ordered to place his trust in God who takes care of him in all situations: “Hence, do not invoke any other deity side by side with God, lest you find yourself among those suffering punishment. And warn your nearest kindred, and spread the wing of your tenderness over all of the believers who follow you. But if they disobey you, say: ‘I am not accountable for what you do.’ Place your trust in the Almighty, the Compassionate who sees you when you stand, and (sees) your movement among those who prostrate themselves (before Him). It is He alone who hears all and knows all.”
It is impossible that God’s Messenger should ever invoke anyone other than God, but this situation is assumed here to clarify the point. Therefore, when the Prophet is threatened with punishment alongside those who are punished, should he do so, what chance has anyone else? How could anyone be spared such grievous punishment should he be guilty of this offense, when there is no special treatment for anyone?
Having been given this personal warning, the Prophet is instructed to warn his own relatives so that these would be an example to others. The Prophet’s relatives are indeed warned that they will endure grievous suffering should they persist in associating partners with God: “And warn your nearest kindred.”
Both Al-Bukhari and Muslim relate that when this verse was revealed, the Prophet went up the hill of Al-Safa (which is close to the Sacred Mosque) and called out to his people to gather for he wanted to tell them something important. “People responded to his call, with some coming themselves and others sending someone to find out. The Prophet said to them: ‘You clans of Abd Al-Muttalib, Fihr and Lu’ayy! Should I tell you that a host of armed riders are close by the mountain aiming to launch a raid on you, would you believe me?’ They answered in the affirmative. He said: ‘I am sent to you as a warner of impending grievous suffering.’ Abu Lahab said to him: ‘Confound you all day long! Have you called us only to tell us this?’ God then revealed the surah that says: ‘Doomed are the hands of Abu Lahab; doomed is he.’”
Muslim relates on Aishah’s authority: “When the verse that says, ‘Warn your nearest kindred,’ was revealed, the Prophet stood up and called his relatives, saying: ‘Fatimah bint Muhammad! (i.e. his own daughter), Safiyyah bint Abd Al-Muttalib! (i.e. his aunt), You the clan of Abd Al-Muttalib! (i.e. his own clan), I can benefit you nothing against God. You can ask me whatever you wish from my own money.”
Muslim and Al-Tirmidhi relate on Abu Hurayrah’s authority that “when this verse was revealed the Prophet called the Quraysh, speaking to them in general and to some by name. He said: ‘You people of the Quraysh! Save yourselves from the fire. You people of the Kaab! Save yourselves from the fire. Fatimah bint Muhammad! Save yourself from the fire. By God, I can avail you nothing against God. But you are my kinsfolk and I will be all kindness to you.’”
These Hadiths and many others show how the Prophet received this order and how he carried it out, giving warning to his kinsfolk, making clear that he has no power to benefit them. He left them to God to determine their fate in the hereafter. He put them on notice that their relation to him will be of no benefit to them unless their own actions benefit them. This applies to him and his kindred, in the full knowledge that he is God’s chosen Messenger. Such is the clear approach of Islam that allows no intermediation between God and His servants, not even by His last Messenger.