There is Wisdom in Poetry

Imam al-Ghazali (450-505 A.H/1058-1111 C.E) has also reported this in his Ihya'.

"When poems were recited before the Prophet (Sallallahu 'alayhi wa Sallam), he used to say: There is surely wisdom in poetry". (Vol. 2, p. 207)

For this reason, many kutub (books) of Muslim poetry print this Hadith of the blessed Prophet Sallallahu 'alayhi wa Sallam on the very first page.

'Ubai bin Ka'b reported that Allah's Messenger, Sayyidina wa Rasulina wa Nabiyyina wa Habibina wa Mawlana Muhammad ibn 'Abdillah, Nurin min Nurillah, Sallallahu 'alayhi wa 'alaa aalihi wa sahbihi wa Sallim.

 (Sallallahu 'alayhi wa Sallam) said: "There is wisdom in poetry". (Agreed)

Inna min-ash-shi'ri lahikmatun

Surely, there is wisdom in poetry

A Qasida Greets The Prophet Sallallahu 'alayhi wa Sallam

As reported by Imam u'l Bayhaqi in Dalaail u'n Nubuwwa (Proofs of Prophethood), when our blessed Prophet Sayyidina Muhammad Mustafa Sallallahu 'alayhi wa Sallam entered Madina, he was greeted with the following memorable eulogy which since then has been engraved in the hearts and minds of Muslims and is recited with love and devotion all over the world, especially in majalis (spiritual gatherings) of mawlid to celebrate his birth.

Tala'al Badru 'alaynaa

 Min Thaniyyaati'l Wadaa'i

Wajaba-sh-shukru 'alaynaa

 Maa da'a Lillahi Daa'i

The full moon rises on us

From Thaniyyatil Wadaa'

And it is compulsory on us to express thanks

Whenever called upon by a summoner for the sake of Allah

Al-Habib Ahmad Mash'hur bin Taha al-Haddad (1325-1416 A.H) narrates in Miftah u'l Jannah (Key To The Garden, p. 121) that the beloved Prophet Sallallahu 'alayhi wa Sallam himself carried stones together with his companions to build the mosque in Madina, and as he did that, he recited:

Haadha'l himaal laa himaalu Khaybar

 Haadha'l abarr Rabbunaa wa at'har

This is the loading not that of Khaybar this is more faithful, Lord, and purer

CHAPTER (34) The digging of the Trench,` Ghazwa-i-Khandaq

(88) Narrated Anas: The Emigrants and the Ansar started digging the trench around Madina, carrying the earth on their backs and saying,

Nahnu'lladheena baaya'u Muhammad-aa

'Ala'l Jihadi maa baqeena abadaa

We are those who have given a pledge of allegiance to Muhammad

 That we will carry on Jihad as long as we live.

The Prophet (Sallallahu 'alayhi wa Sallam) kept on replying,

Allahumma innahu laa khayra illa khayru'l Aakhirah

Wa Baarik fi'l Ansari wa'l Muhajirah

O Allah, there is no good except the good of the Here-after So confer your blessings on the Ansar and the Emigrants. (Bukhari)

When we study the verse quoted in this Hadith, we find that the first hemistich (half verse) contains nasiha (advice) while the second is munaajaat (supplication). Hence, two themes, of advice and supplication are woven into just one verse.

This incident is also reported in Hadith numbers 4442, 4444 and 4448 in Sahih al-Muslim, Vol 3, Chapter 746.

Martin Lings, in his biography of the Holy Prophet (Sallallahu 'alayhi wa Sallam) summarises, in part, what happened at the Battle of the Trench.

"""One of them, Bara' of the Harithah clan of Aws, would tell in after years of the great beauty of the Prophet (Sallallahu 'alayhi wa Sallam) as he remembered him at the trench, girt with a red cloak, his breast sprinkled with dust and his black hair long enough to touch his shoulders. "More beautiful than him I have not seen", he would say.

....

*-**The first cry for help came from Jabir who had dug down to a rock which none of their implements could loosen. The Prophet (Sallallahu 'alayhi wa Sallam) called for some water and spat into it, then having prayed, he sprinkled the water over the rock and they were able to shovel it out like a heap of sand.

*-**Another day, it was the Emigrants who needed help. After many attempts to split or dislodge a rock he had struck, (Sayyidina) 'Umar went to the Prophet (Sallallahu 'alayhi wa Sallam) who took the pickaxe from him and gave the rock a blow at which a flare as of lightening flashed back over the city and towards the south. He gave it another blow and again there was a flash but in the direction of 'Uhud and beyond it towards the north. A third blow split the rock into fragments and this time the light flashed eastwards. Salman saw the three flashes and knew they must have some significance, so he asked for an interpretation from the Prophet (Sallallahu 'alayhi wa Sallam) who said,

"Didst thou see them Salman? By the light of the first, I saw the castles of Yemen; by the light of the second I saw the castles of Syria; by the light of the third, I saw the white palace of Kisra (Chosroes, King of Persia) at Mada'in. Through the first hath God opened unto me the Yemen, through the second hath He opened unto me Syria and the West; and through the third, the East""". (p. 217-218)

As we are all aware, within a short time, these prophecies of our beloved Prophet Sallallahu 'alayhi wa Sallam were fulfilled as Islam spread to these countries and beyond in all four directions. This narration shows, like all such narrations, the miraculous powers of the Holy Prophet Sallallahu 'alayhi wa Sallam and how all his prayers were answered instantly.

The Hadith Sharif by Hadrat al-Bara' Rady Allahu 'Anhu on the handsomeness of the Holy Prophet Sallallahu 'alayhi wa Sallam that Martin Lings refers to are to be found in Sahih al-Bukhari as well (Vol 4, Hadith numbers 749 and 752, p. 488).

Narrated Al-Bara': The Prophet (Sallallahu 'alayhi wa Sallam) was the handsomest of all people, and had the best appearance. He was neither very tall nor short. (Bukhari)

Narrated Abu Is'haq: Al-Bara' was asked: "Was the face of the Prophet (Sallallahu 'alayhi wa Sallam) (as bright) as a sword?" He said, "No, but (as bright) as the moon". (Bukhari)

While Marching to Khaybar

While marching to Khaybar which is about 200 miles ,322 kilometers north of Madina, the Holy Prophet Sallallahu 'alayhi wa Sallam prayed for Hadrat 'Amir bin al-Akwa' Rady Allahu 'Anhu who recited a qasida. This is reported in Sahih al-Bukhari, Volume 5, p. 357-359, in a very long Hadith, the beginning of which reads:

(509) Narrated Salama bin Al-Akwa': We went out to Khaybar in the company of the Prophet (Sallallahu 'alayhi wa Sallam). While we were proceeding at night, a man from the group said to 'Amir, "O 'Amir! Won't you let us hear your poetry? 'Amir was a poet, so he got down and started reciting for the people poetry that kept pace with the camel's footsteps, saying: The transliteration of Hadrat 'Amir bin Al-Akwa's qasida as given in Sahih al-Bukhari is as follows:

Allahumma lawlaa Anta mahtadaynaa

Walaa tasaddaqnaa walaa sallaynaa

 Faghfir fidaa-an Laka mattaqaynaa

Wa alqiyan sakeenatan 'alaynaa

Wa thabbitil aqdaama in laaqaynaa

 Inna idhaa seeha bina abaynaa

Wa bis-siyaahi 'awwalu 'alaynaa

"O Allah! Without you We would not have been guided on the right path; Neither would we have given in charity, Nor would we have prayed. So please forgive us, What we have committed (i.e. our defects) Let all of us be sacrificed for Your Cause

And send Sakina (i.e. calmness) Upon us to make our feet firm When we meet our enemy, and If they call us towards An unjust thing, we will refuse. The infidels have made a hue and cry To ask others' help against us".

The Prophet (Sallallahu 'alayhi wa Sallam) on that asked, "Who is that (camel) driver (reciting poetry)?" The people said, "He is 'Amir bin Al-Akwa'". Then the Prophet (Sallallahu 'alayhi wa Sallam) said: May Allah bestow His Mercy on him". A man among the people said, " O Allah's Prophet! (Sallallahu 'alayhi wa Sallam). Has (martyrdom) been granted to him? (1) Would that you let us enjoy his company longer". (Bukhari)

Footnote (1): The man, (Sayyidina) 'Umar inferred from the invocation of the Prophet, (Sallallahu 'alayhi wa Sallam) that 'Amir would be granted martyrdom.

This Hadith is also reported in Sahih al-Muslim, Volume 3, Chapter 745.

A Hadith in the same chapter of Sahih al-Muslim informs us that the person who said martyrdom is reserved for Hadrat 'Amir bin al-Akwa' Rady Allahu 'Anhu was Sayyidina 'Umar ibn al-Kattab Rady Allahu 'Anhu. This shows us the unshakeable iman (faith) that Sayyidina 'Umar Rady Allahu 'Anhu and indeed all the sahaba (companions) had in the words of the Holy Prophet Sallallahu 'alayhi wa Sallam. No sooner had the Holy Prophet Sallallahu 'alayhi wa Sallam said, "May Allah bestow His Mercy on him", Sayyidina 'Umar Rady Allahu 'Anhu concluded he would be martyred. And indeed, Hadrat 'Amir bin al-Akwa' Rady Allahu 'Anhu was martyred at Khaybar as we learn from another Hadith in Sahih al-Muslim.

It is worth noting that this was not the only time that poetry was recited to the Prophet Sallallahu 'alayhi wa Sallam while on a journey. Sayyidunal Imam al-Habib Ahmad Mash-hur bin Taha al-Haddad narrates in Miftah u'l Jannah (Key To The Garden) that it was common practice for the sahaba to recite poetry while on a journey:

"""Al-Tirmidhi has reported - and declared the report sound - that Jabir ibn Samura said that the Prophet (may God bless him and his Family and grant them peace), had poetry chanted to him when he travelled, and that Anjasha the Abyssinian chanted for the women, and al-Bara' ibn Malik for the men, and that the Messenger of God (may God bless him and his Family and grant them peace) said to Anjasha, "Be gentle when driving the riding beasts of the delicate vessals (the women)!""" (p. 119)

The valour of Sayyidina 'Ali Rady Allahu 'Anhu in the battle of Khaybar (7 A.H) as in all battles he fought is legendary. It is captured in a Hadith in Sahih al-Muslim, Vol 3, Chapter 747, part of which is quoted here.

has been narrated on the authority of Ibn Salama. He heard the tradition from his father (Salama bin al-Akwa') who said: …..

Then he (The Prophet Sallallahu 'alayhi wa Sallam) sent me to (Sayyidina) 'Ali who had sore eyes, and said: I will give the banner to a man who loves Allah (Sub'hanahu wa Ta'ala) and His Messenger, or whom Allah (Sub'hanahu wa Ta'ala) and His Messenger love. So I went to (Sayyidina) 'Ali, brought him beading along and he had sore eyes, and I took him to the Messenger of Allah, who applied saliva to his eyes and he got well. The Messenger of Allah gave him the banner (and Sayyidina 'Ali went to meet Marhab in a single combat). The latter advanced chanting:

Khaibar knows certainly that I am Marhab A fully armed and well-tried valorous warrior (hero)

When war comes spreading its flames.

(Sayyidina) 'Ali chanted in reply

Analladhee sammatnee ummi Haydarah

Kalaythi ghaabaatin kareehil manzarah

Ufeehimu bissaa'e kayla's-sandarah

I am the one whose mother named him Haidar, (And am) like the lion of the forest with a

terror-striking countenance. I give my opponents the measure of sandra

in exchange for sa' (i.e return their attack with one that is much more fierce).

Hadrat Hassaan bin Thabit Replies in Poetry

As reported in Mishkat u'l Masabih (Book 2, Chapter 12, p. 187), the beloved Prophet Sallallahu 'alayhi wa Sallam used to ask Hadrat Hassaan bin Thabit Rady Allahu 'Anhu to answer his enemies on his behalf. Indeed, he had a pulpit erected within the mosque for him to stand upon and recite poetry deprecating the unbelievers and praising the beloved Prophet Sallallahu 'alayhi wa Sallam.

(7) Bara' reported that Allah's Messenger (Sallallahu 'alayhi wa Sallam) said to Hassaan bin Thabit at the battle of Quraizah: "Satirize the polytheists for Gabriel is with you". Allah's Messenger (Sallallahu 'alayhi wa Sallam) was saying to Hassaan: "Respond on my behalf. O Allah! Help him with the Holy Spirit". (Bukhari and Muslim)

(8) (Sayyidatina) 'Aisha reported that Allah's Messenger (Sallallahu 'alayhi wa Sallam) kept a pulpit within the mosque for Hassaan that he might take his stand thereon to praise Allah's

4

Messenger (Sallallahu 'alayhi wa Sallam) or to meet opposition. The Holy Prophet (Sallallahu 'alayhi wa Sallam) used to say: "Allah helps Hassaan with the Holy Spirit as long as he meets opposition or contends on behalf of Allah's Messenger". (Bukhari)

A similar Hadith has been narrated in Sahih al-Bukhari, Vol 1, p. 264, Chapter (68) titled "(What is said about) to recite poetry in the mosque".

Sayyidi wa Murshidi al-Habib Ahmad Mash'hur bin Taha al-Haddad talks about this in his classical masterpiece Miftah u'l Jannah (Key To The Garden) and sums it up as follows:

"This was done through poetry, and in the mosque, so see what rank a poet may reach who rises to defend religion and make known the good qualities of the Master of the Messengers - his degree is not less than that of a preacher who summons and guides, for they both stand on the pulpit of summoning to God, defending religion and subduing its enemies". (p. 120)

In fact, the whole of Chapter 1026 in Sahih al-Muslim is about "The Merits Of Hassaan bin Thabit Rady Allahu 'Anhu". And in the following (part of a longer) Hadith from that chapter (Vol. 4, Book 29, p. 1328), we get a glimpse of how Hadrat Hassaan bin Thabit Rady Allahu 'Anhu actually replied.

(6081) (Sayyidatina) 'Aisha said: I heard Allah's Messenger (Sallallahu 'alayhi wa Sallam) as saying to Hassaan: "Verily Ruh ul Quds would continue to help you as long as you put up a defense on behalf of Allah and His Messenger". And she said: I heard Allah's Messenger (Sallallahu 'alayhi wa Sallam) as saying: "Hassaan satirized against them and gave satisfaction to the Muslims and disquieted the non-Muslims".

You satirized Muhammad, but I replied on his behalf, And there is reward with Allah for this. You satirized Muhammad, virtuous, righteous, The Apostle of Allah, whose nature is truthfulness. So verily, my father and his father and my honour Are a protection to the honour of Muhammad; May I lose my dear daughter, if you don't see her Wiping the dust from the two sides of Kada, (2792) They pull at the reins, (2793) going upwards; On their shoulders are spears thirsting (for the blood of the enemy); Our steeds are sweating - Our women wipe them with their mantles. If you had not interfered with us, We would have performed the 'Umra. And (then) there was the Victory; and the darkness cleared away; Otherwise wait for the fighting on the day in which Allah will honour whom He pleases. And Allah said: I have sent a servant who says The Truth in which there is no ambiguity; And Allah said: I have prepared an army - They are the Ansar whose object is fighting (the enemy). There reaches everyday from Ma'add abuse,

5

Or fighting, or satire; Whoever satirizes the Apostle from amongst you, Or praises and helps, it is all the same, (2794) And Gabriel, the Angel of Allah is among us, And the Holy Spirit who has no match". (Muslim)

Footnotes:

2792. A hill near Makkah 2793. i.e. the horses 2794. It does not matter much to him.

The transliteration of these verses is:

Hajawta Muhammad-an fa-ajabtu 'anhu

 Wa 'indAllah-i fee dhaaka'l jazaau

 Hajawta Muhammad-an barran taqiyyan

RasulAllah-i sheematuhu'l wafaau

Fa-inna abee wa waalidahu wa 'irdee

 Li 'irdi Muhammad-in minkum wiqaau

Thakiltu bunayyatee in lam tarawhaa

Tutheeru'n naq'a min kanafay kadaau

Yubaareena'l a'innata mus'idaatin

 'Alaa aktaafiha'l asalu'z zimaau

 Tazallu jiyaadunaa mutamattiraatin

Tulattimuhunna bi'l khumuri'n nisaau

 Fa-in a'radtumu 'annaa i'tamarnaa

 Wa kaana'l Fat'hu wa'nkashafa'l ghitaau

Wa illaa fasbiru lidiraabi yawmin

 Yu'izzullahu feehi man yashaau

 Wa QaalAllah-u qad arsaltu 'abdan

Yaqul u'l Haqqa laysa bihi khafaau

 Wa QaalAllah-u qad yassartu jundan

Hum u'l Ansaru 'urdatuha'lliqaau

Lanaa fee kulli yawmin Ma'add-in

Sibaabun aw qitaalun au hijaau

 Fa-man yahju RasulAllah-i minkum

Wa yamdahuhu wa yansuruhu sawaau

Wa Jibril-un RasulAllah-i feenaa

Wa Ruh u'l Qudus-i laysa lahu kifaau

We notice that the qasida (religious poem) in this Hadith is a Hamziyya all of whose verses rhyme in the letter "Hamza". Hadrat Hassaan bin Thabit Rady Allahu 'Anhu composed it on the occasion of Fat'h Makkah (victorious peaceful entry into Makkah) in 8 A.H. when our beloved Prophet Sallallahu 'alayhi wa Sallam magnanimously forgave all his enemies in Makkah who had for years persecuted him and driven him out.

Hadrat Hassaan bin Thabit Rady Allahu 'Anhu composed so many poems that they have been compiled in book-form by numerous Muslim scholars who have then written a sharh (appreciative explanation) on it. Such a book of collected poems is called a Diwan. One such Diwan has been compiled by 'Abd al-Rahman al-Barquqi together with his sharh (explanation). This Diwan has 238 poems arranged in alphabetical order, beginning with those that rhyme in the letter "Hamza" and ending with those that rhyme in the letter "Yaa".

Out of all these qasaaid, the verses that are universally popular are those in praise of our beloved Prophet Muhammad Mustafa Sallallahu 'alayhi wa Sallam.

Wa ahsanu minka lam tara qattu 'ayniy

Wa ajmalu minka lam talidinnisaau

Khuliqta mubarra-an min kulli 'aybin

 Ka-annaka qad khuliqta kamaa tashaau

(Sharh Diwan Hassaan bin Thabit, p. 66)

I have never seen anyone better than you
 Nor did any woman give birth to anyone more beautiful than you

 You were created free from all faults

As if you were created just as you desired.

The Burda of Hadrat Ka'b bin Zuhair Rady Allahu 'Anhu

The three most famous versifiers among the sahaba (companions) were Hadrat Hassaan bin Thabit, Hadrat Ka'b bin Malik and Hadrat 'Abdallah ibn Rawaha Rady Allahu 'Anhum. After Hadrat 'Abdullah ibn Rawaha Rady Allahu 'Anhu was martyred at Mu'ta, another poet, Ka'b bin Zuhair who previously used to satirize against the Muslims, now accepted Islam and recited an ode which he had especially composed for the occasion. It is know as Baanat Su'aad and has been included in the kitab (book) titled Baaqatun 'Atirah (The Perfumed Bouquet, p. 199-201) by Imam As-Sayyid Muhammad bin 'Alawi al-Maliki. It is his longest qasida with 58 verses all of which rhyme in the letter "laam", hence it is a "laamiyyah". Four of these verses have become so popular that they are quoted by many scholars in their books.

Their transliteration and translation is:

Inna'r Rasula lasaifun yustadaau bihi

Muhannadun min Suyufillahi maslulu

Fee fityatin min Quraysh-in qaala qaailuhum

Bibatni Makkata lamma aslamu zulu Zaalu fama zaala ankaasun walaa kushufun

'Indalliqaai walaa meelu ma'aazeelu Shummul 'araaneeni abtaalun labusuhum

Min nasji Dawud-a fi'l hayjaa saraabeelu

The Messenger a light is, source of light,

An Indian blade, a drawn sword of God's swords, Amid Quraysh companions. When they chose  Islam in Mecca's vale, men said, "Be gone!" They went, not weaklings, not as men that flee, Swaying upon their mounts and poorly armed, But heroes proud and noble of mien, bright-clad  In mail of David's weave for the encounter.

(Translation by Martin Lings, p. 314).

When Hadrat Ka'b had finished reciting the poem, our beloved Prophet Sallallahu 'alayhi wa Sallam drew off his burda (cloak) and put it over his shoulders in appreciation, and it became the most valuable piece of clothing ever since, informs Imam Shihabuddin as-Suhrawardi (passed away 632 A.H/1235 C.E) in his spiritual classic 'Awaarif u'l Ma'aarif (The Illuminative Knowledge of the Spiritual Masters, p. 158).

For this reason, the Baanat Su'aad is called the original "Burda", distinct from the famous Burda tu'l Madeeh of Imam Sharafuddin Muhammad al-Busiri (608-695 A.H/1212-1296 C.E), who also received a Burda from the noble Prophet Sallallahu 'alayhi wa Sallam in a dream after he had composed a qasida in his praise.

After listening to the Baanat Su'aad in which the Muhajireen (Emigrants) had been praised by Hadrat Ka'b, the beloved Prophet Sallallahu 'alayhi wa Sallam agreed with the Ansar (Helpers) that it was only fair that he should versify on them too. Hadrat Ka'b obliged by composing a "raaiyyah" in praise of the Ansar with 33 verses all rhyming in the letter "raa" whose opening verse is:

Man sarrahu karamu'l hayaati falaa yazal Fee miqnabin min saalihi'l Ansari

Whoever loves a life of generosity, doesn't leave The horsemen of the virtuous from the Ansar

Hadrat Ka'b bin Zuhair Rady Allahu 'Anhu composed many qasaaid, all of which have been presented alphabetically in his Diwan (Collected Poems), beginning with the qasaaid that rhyme in the letter "alif'". Imam Abu Sa'id al-Hasan al-Husayn al-Sukkari (212-275 A.H/827-888 C.E) has written a sharh (appreciation) of this Diwan, published by al-Maktabatul 'Arabiyyah in Cairo.

Another famous Diwan of a sahabi (companion) is the Diwan Ka'b ibn Malik al-Ansari Rady Allahu 'Anhu. The Diwans classify the qasaaid (poems) by sadru'l bayt (the first word of the opening verse), qaafiyah (rhyme) and bahr (poetical meter). The most popular poetical meters at that time were at-taweel, al-baseet, al-kaamil and ar-rajaz; while al-khafeef, al-waafir, and al-mutaqaarib were also used. When we go through these Diwans, we come to the inevitable conclusion that qasaaid (religious poetry) really and truly flourished in the time of our beloved Prophet Muhammad Mustafa Sallallahu 'alayhi wa Sallam.

Labid Praises Allah Sub'hanahu wa Ta'ala In Verse

The beloved Prophet Sallallahu 'alayhi wa Sallam praised Labid bin Rabi'ah, a famous pre-Islamic poet for praising Allah in his poetry, as we learn from the following Hadith in Mishkat-ul-Masabih, Book 2, Chapter 12, p.188.

(4) Abu Hurairah reported that Allah's Messenger (Sallallahu 'alayhi wa Sallam) said: The truest words (ever) uttered by a poet is the saying of Labid: "Behold! Everything besides Allah is vain". (Abu Dawud)

Later on, Labid came to accept Islam and continued to compose poems until his death, placing his gifts at the service of religion.

Good Poetry Encouraged But Frivolous Poetry Condemned

Sahih al-Muslim, Vol. 4, devotes a whole book on the subject of poetry (Kitab al-Shi'r) from which we learn that frivolous poetry is prohibited while good, wholesome poetry is commended as the following three Ahaadith show.

(5609) Abu Hurairah reported Allah's Messenger (Sallallahu 'alayhi wa Sallam) as saying: It is better for a man's belly to be stuffed with pus which corrodes it than to (stuff) one's mind with frivolous poetry. Sayyidina AbuBakr has reported it with a slight variation of wording. (Muslim) (p. 1221)

(5602) 'Amr bin Shareed reported his father as saying: One day when I rode behind Allah's Messenger (Sallallahu 'alayhi wa Sallam), he said (to me): Do you remember any poetry of Umayya bin Abu as-Salt? I said: Yes. He said: Then go on. I recited a couplet and he said: Go on. Then I again recited a couplet and he said: Go on. I recited one hundred couplets (of his poetry). This Hadith has been reported on the authority of Sharid through another chain of transmitters but with a slight variation of wording. (Muslim) (p. 1220)

(5603) 'Amr bin Sharid reported on the authority of his father that Allah's Messenger (Sallallahu 'alayhi wa Sallam) asked him to recite poetry, the rest of the Hadith is the same but with this addition: "He (that is Umayya bin Abu Salt) was about to become a Muslim", and in the Hadith transmitted on the authority of Ibn Mahdi (the words are): "He was almost a Muslim in his poetry" (Muslim) (p. 1220)

When there is such overwhelming evidence from the life history of the Holy Prophet Sallallahu 'alayhi wa Sallam in support of good, wholesome, sound and beneficial poetry, it is easy to understand that verses 224 to 227 in Surah ash-Shu'ara of the Holy Qur'an deprecate only those poets who do not believe in Allah Sub'hanahu wa Ta'ala but commend those poets "who believe and do good deeds".

And as for the poets, the misguided ones follow them. Have you not seen how they wander about in every valley, And how they say what they do not practice? Except those who believe and do good deeds and remember Allah much, and vindicate themselves after they have been wronged; and those who act unjustly, will come to know to which (final) place of turning they shall return (after death). (26:224-227)

Imam al-Ghazali explains these verses in the Ihya' as follows:

"Allah says: And as for the poets, the misguided ones follow them. By this verse, only the infidel poets have been mentioned. It is not understood from this that good poetry has been banned". (Vol. 2, p. 214)

And according to Tafsir Jalaalain, that is the Commentary on the Qur'an by al-'Allamah Jalaaluddin Muhammad bin Ahmad al-Mahalli and Imam Jalaaluddin 'Abd-ir-Rahman bin AbiBakr as-Suyuti, the words "Except those who believe and do good deeds", refers to Muslim poets.

14

This should also convince us more and more that the blessed Hadith Shareef of the beloved Prophet Sallallahu 'alayhi wa Sallam is a commentary on the Holy Qur'an Kareem and that without the Hadith, it is difficult if not impossible to understand the Word of Allah, the Glorified and the Exalted.

What is Recommended and Prohibited About Poetry

It is instructive at this juncture to turn to Imam al-Ghazali, a master of ma'rifa (spiritual knowledge) to differentiate for us the types of poems that are recommended from those that are prohibited

AL-BURDA: THE PROPHET'S MANTLE

Composed by: IMAM AL-BUSIRI Rahmatullahi 'Alaih

An Appreciation by Siddiq Osman Noormuhammad

The Burda, or the Prophet's Mantle is a qasida (hymn) composed by the great Sufi Shaykh Imam Sharafuddin Muhammad Al-Busiri Rahmatullahi 'Alaih who was born in Misr (Egypt) in 608 A.H. (1212 C.E) and died in 695 A.H. (1296 C.E). He was a disciple of Imam Abu'l 'Abbas al-Mursi Rahmatullahi 'Alaih who was a Khalifa of Imam Abu'l Hasan ash-Shazili Rahmatullahi 'Alaih.

He composed the Burda while suffering from a stroke which had paralysed half of his body. After praying to Allah Sub'hanahu wa Ta'ala to heal him, he fell asleep and in his dream recited this qasida to the Holy Prophet Sayyidina wa Mawlana Hadhrat Muhammad Mustafa Sallallahu 'Alaihi wa Sallam who touched the paralysed part of his body and threw his mantle (Burda) over him. On arising, he was miraculously cured, the news of which spread far and wide. Hence the qasida came to be called Qasida tu'l Burda and received veneration among all Muslims as a qasida especially approved by the beloved Prophet Sallallahu 'Alaihi wa Sallam. Its verses are often learned by heart and inscribed on the walls of public buildings. It is congregationally recited in the majalis (spiritual gatherings) of the Zaakireen (those who remember Allah Ta'ala) all over the world. It cures diseases as well as purifies hearts if recited with love and devotion.

More than 90 commentaries have been written on this qasida and it has been translated in Persian, Urdu, Turkish, Berber, Punjabi, English, French and German, among other languages.

The Burda is in 10 parts and has 160 verses all of which end in the Arabic letter Meem, hence it is a "Meemiyya". The 10 parts of the Burda are about

Love for Rasulullah Sallallahu 'Alaihi wa Sallam

A warning against the desires of the nafs

19

Praise of the beloved Prophet Sallallahu 'Alaihi wa Sallam

Events occuring on his birth

His miracles

Praise of the Glorious Qur'an

The "Isra" and "Mi'raj" of the noble Prophet Sallallahu 'Alaihi wa Sallam

His battles

Repentence, asking forgiveness of Allah Sub'hanahu wa Ta'ala and seeking intercession of the beloved Prophet Sallallahu 'Alaihi wa Sallam

Supplication to Allah Sub'hanahu wa Ta'ala

Reproduced here are verses 34 to 42 from Part 3 in praise of the Holy Prophet, peace be upon him. The translation is by Thoraya Mahdi Allam.

When a proper melodiousness is used, the recitation of the Qur'an becomes a delight, and we have been ordered to recite it thus. The Prophet (upon whom be blessings and peace) said, "Embellish the Qur'an with your voices!" meaning that one should recite it melodiously. And he once said, after listening to the recitation of Abu Musa al-Ash'ari, "He has been given one of the flutes of the House of David". When this was reported to Abu Musa, he said, "O Messenger of God! Had I known that you were listening, I would really have embellished it!" (p. 120)