We mentioned last week the fact that many people tend to think that Islam does not approve of poetry, and stated that Islam does not take a stand against poetry in general, condemning everything poets compose. Rather, it is the contents that determine how Islam views a certain poem. We mentioned why the Prophet (peace be upon him) himself never composed a line of poetry despite the fact that he was the most expressive and eloquent of people. But the Prophet appreciated fine poetry, recognizing that it could be an influential tool of Islamic advocacy, provided that it did not indulge in the sort of exaggeration poets often employ, particularly when they speak about themselves, or about someone they love, hate or want to curry favor with.
When poetry has a message to make, or expresses something true, or describes a fact, or encourages something good, or exposes an evil practice, or is generally truthful, it is certainly good and should be encouraged. There were a number of fine poets among the Prophet’s companions, and he encouraged them to employ their art in the service of the Islamic message. When they do that, there is no restriction on what they say, other than the general Islamic standards that apply to Muslims in all situations, such as the prohibition of falsehood and obscenity.
History tells us that when the Prophet and his companions wanted to visit the Kaabah in Makkah, six years after their immigration to Madinah, the unbelievers in Makkah took an unyielding stand, trying hard to prevent them from doing so. It was the tribe of the Quraysh that ruled in Makkah and they were fierce in their opposition to Islam, having waged several battles to try to smash the newly established Muslim state in Madinah. The Prophet was with 1400 of his companions, all ready for their Umrah, wearing ihraam garments, and carrying only their swords in their sheaths, which was the normal practice of anyone traveling far in the desert, but clearly indicating peaceful intentions. Yet the Quraysh was determined to prevent them entry, in violation of their commitment to allow entry for anyone who wants to worship at the Kaabah. There was an impasse that continued for several days, with the Prophet and his companions encamping at Al-Hudaybiyah, around 25 km from Makkah. Eventually the two sides reached an agreement by which the Prophet and his companions agreed to go back without entering Makkah, while the Quraysh committed themselves to allow the Muslims free entry to Makkah the following year for worship at the Kaabah for three days.
When the Prophet and his companions came back the following year for their compensatory Umrah, one of their poets, Abdullah ibn Rawahah, was walking in front of the Prophet and chanting a few lines of poetry that said:
Move away, you unbelievers, from his path;
This day, in defense of his revelations, we are able to strike you
With such force that separates heads from their bodies
And leaves a friend totally unaware of his friends.
Umar was walking close by and apparently he did not like what he heard. He said to Abdullah: “Ibn Rawahah! You are chanting poetry in front of God’s Messenger, and in God’s House?” The Prophet said to him: “Leave him alone, Umar. His poetry upsets the unbelievers more than arrows falling on them.” (Related by Al-Tirmidhi, Al-Nassaie, and Ibn Khuzaymah.)
Another incident indicating that Umar did not like that poetry be recited in a mosque mentions that he once noticed that Hassan ibn Thabit was reciting some of his poetry in the Prophet’s Mosque. He looked at him in a way that showed disapproval. Hassan felt that Umar wanted him to stop. Therefore, he said to Umar: “I used to recite my poetry in this mosque at a time when there was here someone who was certainly better than you (meaning the Prophet himself).” Hassan then turned to Abu Hurayrah and said to him: “I ask you by God to say whether you heard God’s Messenger saying to me: ‘Answer the unbelievers on my behalf! My Lord, strengthen him with the power of the Holy Spirit.’ Abu Hurayrah said: ‘I certainly have.’” (Related by Al-Bukhari and Muslim.)
Umar’s disapproval did not amount to objection. When this incident took place he was the caliph ruling the Islamic state. So, he could have ordered Hassan to stop and Hassan would have had no choice but to comply. Umar simply looked at him disapprovingly. His attitude is based on the fact that poetry has been mentioned rather disapprovingly in the Qur’an. This shows how Umar was very sensitive to Islamic values. Since the Qur’an highlighted the main weakness of poetry given to exaggeration, he felt that it was better kept outside the mosque. Hassan understood immediately what Umar was thinking. Hence, he sought Abu Hurayrah’s support in defending his action, who duly confirmed that Hassan used to recite poetry in the mosque in the Prophet’s presence, who did not only appreciate his poetry, but prayed God to strengthen him.
The Prophet’s attitude makes clear that poetry could be a very effective tool in the battle against false beliefs. It gave Muslims greater confidence and strengthened their resolve to preserve and implement their faith. We may liken poetry in Arabia at that time to the media and its social role in our days. The media has become very influential social tool that has a strong bearing on popular attitudes.
Where there is conflict or rivalry between states, ideas and philosophies, the media could be instrumental in determining the outcome. This was certainly true in the rivalry between the Soviet bloc and the Western bloc in the second half of the last century. In the early days of Islam, poetry had the same effect, with poets being able to sway public opinion in support of their values or the ideals they believed in. Hence, the Prophet’s encouragement for poets who were able to defend Islam and its values. They did their best to support the cause of Islam. May God reward them handsomely.
