Overview (Verse 227)

What Makes Poetry Islamic

The Qur’ān directs people’s minds and hearts to the great wonders in the universe and within the human soul, both of which are the material of poetry and art. Indeed, the Qur’ān includes passages on the wonders of creation that can never be matched by any poetry in respect of penetration, fascination and presentation.

Therefore, the Qur’ān makes an exception of the above general description of poets: “Excepted are those who believe, and do righteous deeds, and remember God often, and strive to be triumphant after they have been wronged.” (Verse 227) These are not included in the general description, because they have believed and their hearts are, as a result, full of a faith while their lives follow a clear system. They do righteous deeds and their energy is directed towards what is good, beneficial and beautiful. They are not satisfied with dreams and visions. They work hard, putting all their energies into their striving, so that they can support the truth in which they believe, and achieve the victory to which they aspire.

Among the poets who fought with their poetry defending the Islamic faith and its Messenger, at the height of the battle against idolatry and idolaters during the Prophet’s lifetime were Ĥassān ibn Thābit, Ka`b ibn Mālik and `Abdullāh ibn Rawāĥah, all of whom were from among the Anşār. Also among them were `Abdullāh ibn al-Ziba`rā and Abū Sufyān ibn al-Ĥārith ibn `Abd al-Muţţalib, both of whom used to abuse the Prophet in their poetry in their pre-Islamic days. When they adopted Islam, they did well and composed fine poetry in praise of the Prophet and in support of Islam.

It is authentically reported that the Prophet said to Ĥassān: “Attack them and Gabriel [the angel] will support you.” `Abd al-Raĥmān ibn Kai) reports that his father, Ka`b ibn Mālik, said to God’s Messenger: “God has revealed what you know about poets.” The Prophet said to him: “A believer defends Islam with his sword as also with his tongue. By Him who holds my soul in His hand, your words that you throw at them are just like arrows.” [Related by Aĥmad.]

This type of Islamic poetry was what was needed at the time. There are other modes, however, by which poetry and art become Islamic. It is sufficient that poetry or art in general issues from an Islamic concept of life, in any field, to gain Islamic acceptance. Poetry can be perfectly Islamic without having to attack the opponents of Islam, defend Islam, glorify its values or history, or contribute directly to its advocacy. A glance at the passage of night, feeling the first breath of dawn, coupled with an expression of a Muslim’s sense that relates such phenomena to the Creator, is of the very essence of Islamic poetry. A moment of inner enlightenment, feeling God’s presence or action, or relating what one sees in the world around one to its Creator, is bound to produce poetry that is perfectly acceptable to Islam.

The point that distinguishes what Islam rejects from what it approves is that Islam has its own concept of life as a whole, its relations and bonds. Whatever poetry issues from such a concept is fine and acceptable from the Islamic point of view.

The sūrah then concludes with a general implicit warning: “Those who are bent on wrongdoing will in time know what an evil turn their destiny will surely take.” (Verse 227) The sūrah has spoken about the unbelievers and their stubborn rejection of Islam, their heedless approach to warnings, the hastening of their punishment, as well as scenes of the destruction of past communities of unbelievers. It now concludes with this strong warning that sums up its theme. The warning serves as a final strong note, one which is felt to violently shake the very foundations of wrongdoing and wrongdoers.