وَالشُّعَرَ‌اءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿224﴾

As for the poets, they are followed by the straying people. - 26:224.

شِعر (Shi'r) which is the origin of Shu` ara' and is translated as poetry; is an Arabic word which lexically means any statement based on imagination and ideas not confirmed by serious proofs. It is not necessary for being a شِعر 'Shi'r' in original Arabic to have a particular rhythm or qafiyah or radif.

Since the technical شِعر shi` r (poetry) which is always based on particular rhythms is generally composed of imaginary thoughts, the technical definition of شِعر shi` r (poetry) is "a composition of words having a particular rhythm and a similar sound at the end of each line (Qafiyah) ". The pagans of Makkah used to call the Holy Prophet ﷺ a sha` ir (a poet) and the Holy Qur'an, a shi` r (poetry). Some commentators of the Holy Qur'an are of the view that the pagans of Makkah used to call the Qur'an a shi` r in its technical sense. But others are of the opinion that it was not so, because the infidels of Makkah were fully conversant with the code and principles of poetry, and it is obvious that Qur'an is not a book of poetry. Even a non-Arab would not accept that, not to say anything of the eloquent Arabs. On the contrary, the Arabs used to call him a poet in the literal sense of the word, that is they regarded his thoughts as imaginary. Their objective was to call him a liar, because the word Sha` ir is also used in the sense of lie, and Shi` r for a liar.

وَالشُّعَرَ‌اءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿224﴾

As for the poets, they are followed by the straying people. - 26:224

The word شَاعِر (Sha` ir) is used in this verse in its technical and commonly known meaning, that is the rhythmic composer. This interpretation is endorsed by a narration in Fatahul Bari that when this verse was revealed, the respected companions, Sayyidna ` Abdullah ibn Rawahah, Hassan ibn Thabit and Ka` b ibn Malik ؓ عنہم who were well known poets, went crying to Holy Prophet ﷺ and submitted that this verse was revealed by Allah Ta’ ala and they too were poets.

Then Holy Prophet ﷺ said ` You go through the last part of the verse'. What he conveyed was that their poetry was not frivolous having bad intent, hence they were included in that exception which is mentioned in the last part of the verse. The commentators have therefore, elaborated that in the beginning of the verse the disbeliever poets are purported, because depraved people, defiant Shaitan and disobedient Jinn followed and narrated their poetry. (Fatahul Bari)

The place of poetry in Islamic Shari` ah (jurisprudence)

In the beginning of these verses the poetry is disapproved strongly and appears an object of God's wrath. But towards the end of Surah the exception allowed proves that poetry is not condemned completely. Only that poetry is condemned and abominable which encourages Allah's disobedience or puts hindrance in His remembrance, or disgraces and condemns someone falsely, or be obscene or leads to obscenity. But that poetry which is free from these sins and unbecoming things is exonerated by Allah Ta’ ala through this verse إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (227). On the other hand the poetry which deals with the subjects of wisdom based on sermons and teachings is part of the virtues carrying reward in the Hereafter as reported by Sayyidna ` Ubayy Ibn Ka` b ؓ انّ من شعر حکمہ that is ` There is a poetry which contains wisdom'. (Bukhari) Hafiz ibn Hajar has said that here wisdom stands for rightful things based on truth. Ibn Battal has explained that the poetry dealing with Oneness of Allah, His remembrance and love for Islam is desirable and praiseworthy, and in the hadith under reference that type of poetry is in view. However, the poetry dealing with falsehood and obscenity is contemptible. This explanation is also confirmed by the following narrations:

1-` Amr ibn Sharid has reported through his father that Holy Prophet ﷺ had listened 100 couplets of Umayyah ibn as-salt from him.

2-Mutarrif has reported that he traveled with Sayyidna ` Imran ibn Husain ؓ from Kufa to Basrah and he used to recite couplets on every stage of the journey.

3-Tabari (رح) has reported about the distinguished companions and tabi'in that they used to compose, listen and recite poetry.

4-Imam Bukhari رحمۃ اللہ علیہ has reported that Sayyidah ` A'ishah ؓ used to compose poetry.

5-Abu Ya` la has reported from Ibn ` Umar ؓ that the Holy Prophet ﷺ has said, "Poetry is a composition". If its subject matter is good and useful, it is good, and if its subject is bad or sinful, it is bad. (Fatahul Bari)

Tafsir al-Qurtubi has remarked that from among the ten jurists of Madinah, who are well known for their learning and graciousness, 'Ubaidullah ibn ` Utbah ibn Masud ؓ was an eloquently articulate poet, and the poetry of Qadi Zubair ibn Bakkar was compiled in a book. Qurtubi has reproduced an observation of Abu ` Amr that no intelligent and knowledgeable person would take the poetry comprising of nice subjects as bad. It is also worth noting that among the noble companions who were the religious leaders, there is none who had either not composed the poetry himself or had not recited or listened to the composition of others with fondness.

Where poetry is condemned in certain narrations, it is with the purpose that one should not get engrossed so much in it that he neglects his worships and the Qur'an. Imam Bukhari (رح) has elaborated this subject in a separate chapter in which he has quoted from Sayyidna Abu Hurairah ؓ :

لاَن یَمتَلِیَٔ جَوفُ رَجُلِ قَیحاً یَرِیہِ خَیرُ اَن یَمتَلیَٔ شِعراً

It is better to fill up one's belly with pus than to fill it up with poetry'.

Imam Bukhari (رح) has explained that according to his understanding this statement portrays the situation when the poetry becomes dominant over remembrance of Allah Ta'ala, or in one's involvement with the Qur'an or with acquiring knowledge. But if the poetry is kept under check, it is not bad. Similarly, there is consensus of Ummah that the poetry which is obscene or contains defaming subjects is unlawful and is not permitted. This ruling is not exclusive to poetry only, but applies to any writing - prose or poetry. (Qurtubi)

Sayyidna 'Umar ibn Khattab رضی اللہ تعالیٰ عنہ had dismissed his governor, 'Adiyy ibn Nadlah from his position because he used to compose obscene poetry. Sayyidna ` Umar ibn ` Abdul 'Aziz (رح) had directed to exile ` Amr ibn Rabiah and 'Abul Ahwas on the same charge, but when ` Amr ibn Rabi'ah repented on his deeds, his repentance was accepted. (Qurtubi).

Every art or learning, which makes one oblivious of Allah and Hereafter, is contemptible

Ibn Abi Jamrah has ruled that excessive involvement in poetry and all such learning or art which makes one oblivious of the remembrance of Allah Ta'ala and causes doubts in the mind about beliefs of Islam or helps in promoting spiritual ills, fall under the same ruling as is given for contemptible poetry.

The depravity of the followers is often an indicator of the depravity of the leader

وَالشُّعَرَ‌اءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿224﴾

As for the poets, they are followed by the straying people. - 26:224

The poets are blamed in this verse that their followers are misled. Here the question arises that if it is the followers who are misled, how could the poets be blamed for the acts which their followers adopt? It is because the wrong deeds adopted by the followers are normally the signs of misdeeds of the one who is followed. But Maulana Ashraf ` Ali Thanavi (رح) has clarified that this rule will apply when the one who is followed has a hand in the misdeeds of the followers. For instance if there is no check on telling lies and backbiting in the meetings of the leader, and because of that his followers, who sit in his company, also adopt this habit, then this sin committed by the followers will be regarded as a manifestation of the sin of the one who is followed. But if the misdeeds are different from the deeds of the leader, then he cannot be made responsible for the misdeeds of his followers. For example, if a person follows a scholar for his beliefs diligently and sincerely, but does not follow the scholar in his righteous deeds and morals, then the scholar cannot be blamed for the former's lack of righteousness and morality. (Allah is pure and knows best).

Al-hamdulillah

The Commentary on

Surah Ash-Shu` ara'

Ends here.