In the name of God, the Lord of Grace, the Ever Merciful
We have not taught the Prophet poetry; nor is it fitting for him (to be a poet). This is but a reminder and a Qur’an making all things clear, to warn everyone who is alive, and that the word of God be proved against the unbelievers. (Ya Seen 36: 69-70)
These verses begin the final part of the surah where we have a review of all the issues it tackled earlier: the nature of revelation; God and His oneness, and resurrection. These are reviewed in separate sections and shown with strong effects coupled with a clear rhythm. The overall aim is to show how God’s hand controls everything in the universe. This concept is summed up in the last verse of the surah: “Limitless, then, in His glory is He in whose hand rests the mighty dominion over all things, and to Him you all will be brought back.” (Verse 83) His hand, strong and innovative, has created cattle and subjected them to man, and created man from a mere gamete. The same hand can also give life to bones that had broken into dust, just like it originated them in the first instance. It was this hand that produced fire from the green tree and brought the heavens and the earth into being. In the end, it has control of everything in the universe. This, then, is the gist of this final part of the surah.
“We have not taught the Prophet poetry; nor is it fitting for him (to be a poet). This is but a reminder and a Qur’an making all things clear, to warn everyone who is alive, and that the word of God be proved against the unbelievers.”
Right at the outset, the surah spoke about the question of revelation: “Ya Seen. By the Qur’an, full of wisdom, you are indeed one of God’s messengers, pursuing a straight way. It is a revelation by the Almighty, the Ever Merciful, so that you may warn people whose forefathers had not been warned, and who therefore are unaware (of the truth).” (Verses 1-6) Now it is presented in this particular form to refute the allegation that the Prophet (peace be upon him) was a poet, and that the Qur’an was mere poetry. The elders of the Quraysh were fully aware that all this was absolutely false, and that the Qur’an Muhammad (peace be upon him) recited was something unknown in their language. They were not so dull as to be unable to distinguish the Qur’an from poetry. These allegations were simply part of the propaganda they launched against the new faith and the Messenger preaching it. They simply referred to the fine, inspiring style of the Qur’an to try to make the masses confuse it with poetry.
At this point, God in all His limitless glory denies that He taught His Messenger the art of poetry. Since God did not teach him this, he will not learn it. No one will ever get to know anything other than what God teaches him or her.
The surah also makes it clear that poetry is not suitable for God’s Messenger: “Nor is it fitting for him (to be a poet).” Poetry takes a different line from that of prophethood. Poetry is an interaction, which may change from time to time. Prophethood, on the other hand, means revelations bestowed from on high, outlining a firm system and a clear code that should be implemented as it conforms to God’s law, which operates throughout the universe. Unlike poetry, it does not change to suit moods and desires.
Moreover, prophethood means constant contact with God, learning directly from what He reveals and an untiring attempt to mould human life in a way that pleases Him. In its highest standards, poetry expresses a human longing for what is perfect and beautiful, but it remains a human effort confined within man’s capabilities and limitations. At lesser levels, poetry is an expression of reactions and desires that may be strongly carnal. Indeed, prophethood and poetry are far apart: one is at best a longing that issues from the earth while the other is true guidance from on high.
“This is but a reminder and a Qur’an making all things clear.” Both descriptions apply to the same thing: the role of revelation is to be a reminder as it works on the mind keeping it alert, and the Qur’an is to be recited. It has been revealed to perform a particular task: “to warn everyone who is alive, and that the word of God be proved against the unbelievers.” Here the Qur’anic expression contrasts unbelief with life, making unbelief equal to death and propensity to faith equal to life. Thus, the Qur’an has been revealed to Prophet Muhammad (peace be upon him) so as to warn those who are alive and can benefit from the warning. The unbelievers, on the other hand, are dead and cannot hear the warning. Therefore, the function of the Qur’an, in as far as they are concerned, is to record their situation, which makes them deserve punishment. God will not inflict punishment on anyone who has not received His message. Punishment is for those who did receive His message and who were determined to disbelieve in it, thereby writing their own ruin.
