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THE DESCRIPTION OF THE
SAYINGS OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM ON POETRY
Shamaa-il Tirmidhi Contents
Chapter Contents
Hadeeth 1
Hadeeth 2
Comentary 2
Hadeeth 3
Commentary 3
Hadeeth 4
Commentary 4
Hadeeth 5
Commentary 5
Hadeeth 6
Commentary 6
Hadeeth 7
Hadeeth 8
Commentary 8
Hadeeth 9
Commentary 9
It has been reported in ahaadith that Sayyidina Rasoolullah sallallahu
alaihe wasallam heard and recited poetry. Those sayings are classed as
poetry that have deliberately been rhymed and composed according to the
laws of poetry. It is certain that Sayyidina Rasoolullah sallallahu alaihe
wasallam was not a poet. This is clearly stated in the Qur’aan, in reply
to the surprising accusations of the kuffaar (non-believers) that he was
a magician, or a mad person, na’udhu billah. Regarding his being a poet
the Qur’aan clearly states, “And We have not taught him (Muhammad sallallahu
alaihe wasallam) poetry, nor is it meet for him . . . . .”
(Surah Yaseen, 69)
In a few instances where the sayings of Sayyidina Rasoolullah sallallahu
alaihe wasallam are found to be rhymed, this was not said deliberately
and hence could not be called poetry. According to this humble servant
in reality it is a miracle of Sayyidina Rasoolullah sallallahu alaihe
wasallam that he was not a poet. If a person’s sayings rhyme naturally,
and further he deliberately tries to improve it. Then imagine how wonderful
he can make it? But Allah Ta’ala has granted Sayyidina Rasoolullah sallallahu
alaihe wasallam a much higher status, therefore his thought never wandered
towards that. Many narrations have been reported on the praises and faults
of poetry. In some it is stated that it is a good thing. In some it is
prohibited and despised. A judgement between the two is also in a narration,
that there is no good or bad in poetry itself. If the subject matter is
good and beneficial, then poetry is a good thing. And if its effects are
bad and detrimental and based on falsehood, then in the manner that the
subject is prohibited or haraam or makruh, poetry will also be regarded
as such. Even in the case where it is permissible, it is undesirable to
indulge deeply in it. The author has mentioned nine ahaadith in this chapter.
(231) Hadith 1
Someone enquired from Aisha radiyallahu anha: “Did Rasoolullah sallallahu
alaihe wasallam recite poetry?”
She replied, “He sometimes as an example recited the poetry of Abdullah
ibn Rawahah (and sometimes of other poets). He sometimes recited this couplet
of Tarfah:
‘Sometimes that person brings news to you whom you have not compensated.”
(That means if one wants to know anything about a place, one will have
to pay a person for obtaining information. A person has to be given money
etc., for the journey in order to obtain information. At times it may so
happen that the news is received without having to spend anything. Someone
comes and gives full news. Some of the ulama have written that this example
given by Sayyidina Rasoolullah sallallahu alaihe wasallam, that without
any remuneration, he has given (humanity) the news of Jannah, Jahannum,
Qiyaamah, particulars and information regarding the Ambiyaa alaihis salaam,
the signs of the future etc. Yet the kuffar (non-believers) do not appreciate
this. In this hadith two poets are mentioned, Sayyidina Abdullah ibn Rawahah
radiyallahu anhu a famous Sahaabi who accepted Islam before the Hijrah
of Sayyidina Rasoolullah sallallahu alaihe wasallam in the Battle
of Mu’ata. The second poet is Tarfah, a famous poet of Arabia. In the famous
book of Arabic literature ‘Sab’ah Mu’allaqah’, the second Mu’allaqah has
been written by him. He lived before the advent of Islam.)
(232) Hadith Number 2
Abu Hurayrah Radiyallahu anhu reports that Rasulullah sallallahu Alayhi
Wasallam said: "The most truthful couplet recited by a poet is that of
Labeed bin Rabi'ah: 'verirly be aware, besides the Almighty everything
else is futile'.
And Ummayyah bin Abis-Sault was about to accept Islaam".
Commentary
Sayyidina Labeed Radiyallahu Anhu was a a famous poet. After accepting
Islaam, he stopped composing poetry. Heused to say Allah Ta'ala has given
me something better than poetry, and the Quran is enough for me. He is
among the famous Sahabah, and attained the age of one hundred and forty,
or more. The other part of the couplet is every gift must at some times
come to an end.'.
Umayyah bin abis-saut was a famous poet, who expressed the truth
in his poetry. He believed in qiyaamah. However, the mercy of the Almighty
was not with him, and he was unfortunate not to accept Islaam. Sayidina
Rasulullah sallallahu alayhi wasallam said regarding him: "His poetry accepted
Islaam but his heart did not". A little more detail is given of him in
hadith number eight.
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(233) Hadith Number 3.
Jundub bin Sufyaan Radiyallahu 'Anhu relates: "Once a stone hit the
Mubaarak fingers of Rasulullah Sallallahu'Alayhi Wasallam and injured them,
they became covered in blood. Rasulullah Sallallahu'Alayhi Wasallam thereupon
recited this couplet: 'You are but a finger, no damage has overcome
you, besides covering you in blood. This is not fruitless, for reward has
been obtained in the path of Allah'".
Commentary
A question may arise that how did Sayyidina Rasulullah Sallallahu Alayhi
Wasallam recite these couplets? An answer has already been given. Here
a specific answer may also be given that this is called 'Rijz'-verses read
on a battlefield-and not that of poetry. Some people have said that the
compiling of one or two verses of poetry does not make one a poet, therefore
this cannot be against the Qur-aanic aayah: .'And we have not taught him
(Muhammad Sallallahu 'Alayhi wasallam) poetry, nor is it meet for him.
. .' Surah 'Ya Seen, 68. Some have said that the last word of Damayti and
Laqayti has a saakin and not a kasrah. In this case it will not be regarded
as rhyming correctly. According to this humble servant, if this, explanation
is given, that this was not the words of Sayyidina Rasulullah Sallallahu
Alayhi Wasallam but that of another poet, then no other explanation is
necessary. Waqidi says it is the words of Walid bin Walid. Ibn Abid Dunya
has written in his kitaab 'Muhasabatun Nafs' that these, were the words
of Sayyidina Ibn Rawahah Radiyallahu 'Anhu. It is not impossible for two
poets to compile the same verses, therefore it may be possible that both
may have said them. There is a difference of opinion as to when this was
said. The majority of the 'ulama say that it was at the time of the Battle
Of Uhud. Some are of the opinion that it was said before the hijrah.
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(234) Hadith 4
Baraa ibn Aazib radiyallahu anhu was once asked, “You all deserted
Rasoolullah sallallahu alaihe wasallam and ran away in the Battle of Hunayn?”
He replied, “No, Rasoolullah sallallahu alaihe wasallam did not turn away,
except a few people in the army who were in a hurry (many of whom were
from the tribe of Sulaym and a few newly converted youth of Makkah) turned
away when the people of the tribe of Hawaazin began to shower arrows. Rasoolullah
sallallahu alaihe wasallam (with whom there naturally were the great Sahaabah
radiyallahu anhum) was riding a mule Abu Sufyan ibn Al-Haarith ibn Abdul
Muttalib radiyallahu anhu was leading it by its reins. Sayyidina Rasoolullah
sallallahu alaihe wasallam was reciting the following couplet:
“Verily, without doubt I am a Prophet. I am from the children (grandsons)
of Abdul Muttalib”
Commentary
Sayyidina Rasulullah Sallallahu'Alayhi Wasallam mentioned his grand
father ('Abdul Muttalib) instead of his father, because 'Abdul Muttalib
had forecast to the kuffaar of Quraysh that they would be defeated. At
this moment the forecast had been fulfilled. Some people say the reason
of this is that the father of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
passed away before his birth, therefore he was commonly known as Ibn 'Abdul
Muttalib. It is also said that because 'Abdul Muttalib was a famous leader,
therefore Sayyidina Rasulullah Sallallahu, 'Alayhi Wasallam mentioned his
grandfathers name. Haafiz Ibn Hajar, has written this reason, that it was
well known among the kuffar (non-believers) that a person would be born
among the children of 'Abdul Muttalib, who would guide the people, and
would be the Seal of all the Prophets. That is why Sayyidina Rasulullah
Sallallahu 'Alayhi Wasallam mentioned this relationship and reminded them
of this well known fact The Ghazwah of Hunayn took place in the eigth year
hijri. The tribes of 'Arabia were waiting for Makkah to be conquered before
they accepted Islaam. If Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam
conquered that city, he would overcome the non-believers and he would be
obeyed without any fuss or question. If he could not conquer Makkah, he
would not be able to overcome the non-believers. Finally when Makkah was
conquered, the kuffaar of Hunayn and the outlying areas decided to test
their fate. A few tribes made a pact and decided to go to war at Hunayn,
a place about ten miles from Makkah in the direction of 'Arafah and Taa-if.
A few experienced old people of these tribes advised their people that
war should not be waged against the Muslims. The energetic young people
did not heed their advice and said that, the Muslims had not yet fought
experienced soldiers, hence they were conquering many places. They may
want to attack us, therefore we should attack first. More than twenty thousand
fighters were assembled to wage war. When Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam received the news of their preparations, he assembled
an army of ten to twelve thousand fighters, in which were included the
Muhaajireen, Ansaars, and the newly converted Muslims of Makkah. A group
from among the kuffaar of Makkah who had not yet accepted Islaam were also
included. A few had joined the Muslims hoping they would receive booty
and a few just to experience how a battle is fought.
Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam left for Hunayn on
the 9th of Shawwaal in the 8th year hijri. The Muslims had to pass a very
narrow valley. The enemy had posted some contingents on the hills. When
the Muslims passed there, they began showering arrows on them. This sudden
attack shocked the Muslims and they began dispersing into different directions.
In the narration of lmaam Bukhaari RA., the Muslims began 'defeating
the enemy at the beginning of the battle. The enemy scattered in all directions.
The people began taking the booty. Sud- denly the enemy who were hiding
in the mountains began attacking from all sides. The army then began dispersing
in different directions in panic. Besides the great Sahaabah, Sayyidina
Abubakr Radiyallahu 'Anhu, Sayyidina 'Umar Radiyallahu 'Anhu, Sayyidina
'Ali Radiyallahu 'Anhu, Sayyidina 'Abbaas Radiyallahu 'Anhu, and some other
Sahaabah Radiyallahu 'Anhum, none remained near Sayyidina Rasulullah Sallallahu
'Alayhi Wasallam. In this tirm of difficulty, the islaam or faith of a
few weak Muslims was at stake. Some began to shout, jeer and taunt. Some
ran away and returned to Makkah and began relating the defeat of the Muslims
to those people who had not accepted Islaam, or to those who had accepted
Islaam hypocritically. At this moment the Haa-shimi blood of Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam began to boil. He dismounted from
his inule and began walking through this frightening scene and began saying:
'Annan Nabi laa kadhib', and began going towards the enemy. Sayyidina 'Abbaas
Radiyallahu 'Anhu called the Muhaajireen, Ansaar, the companions of the
tree (As-haabus Shajarah), by saying: 'Come here, where are you going?'
As soon as they heard this call, this worried and distressed group returned
with such love and enthusiasm, as a camel returns to its child. As soon
as the Muslims returned a fierce battle ensued between the two sides. Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam took a handful of soil and stones
etc. and threw it in the direction of the enemy saying 'Shaa-hatil Wujuh'
(The faces have become distorted/disfigured). The scene of fierce battle
remained for a few moments. The Muslims who were distressed, now began
defeating the enemy, who began running away from the battlefield in such
a manner that they did not care to look back, leaving their possessions,
wives and children etc. as booty for the Muslims. This event is written
briefly here. If one is interested, a detailed history book may be referred
to.
It is very important that this factor be brought to notice. One
should not create a doubt of perplexity after reading one or two hadith
on an incident or subject. This is a sign of being lax in seeking facts.
Complete details of an incident are many a time not fully covered in one
or two hadith, nor is it the intention of the narrator to explain the complete
incident. One should not draw one’s own conclusion without fully obtaining
all the details on the subject. Merely to express one’s premature opinion
is a sign of not knowing. In this same manner one should not come to an
immature conclusion after reading a brief history on the Battle of Hunayn,
or a few ahadith on this incident, and think that the whole group of the
pious Sahaabah radiyallahu anhum, or all the soldiers from the force of
about ten thousand ran away from the battlefield. Also besides a few Sahaabah
radiyallahu anhum, no one remained with Sayyidina Rasoolullah sallallahu
alaihe wasallam. This is contrary to the facts and against sound thinking.
It would not have been difficult for the kuffar, who numbered more than
twenty thousand to surround a few Muslims and kill them when some from
their army had deserted. It is astonishing to hear from those who have
experienced war, to make such derogatory statements, and become influenced
and impressed by narrations where it is stated that Sayyidina Rasoolullah
sallallahu alaihe wasallam was left alone. An army is divided into five
regiments. Sayyidina Rasoolullah sallallahu alaihe wasallam positioned
the army in their strategic positions. The front, right, left, middle (of
which Sayyidina Rasoolullah sallallahu alaihe wasallam was the commander)
and the back. All these regiments were in separate positions on the battlefield
and each had its commander with its flag. The commander of the Muhajireen
was Sayyidina Umar radiyallahu anhu, Sayyidina Ali radiyallahu anhu, Sayyidina
Sa’d ibn abi Waqaas radiyallahu anhu, Sayyidina Usayd ibn Hudayr radiyallahu
anhu, and Sayyidina Khabbab ibn Mundhir radiyallahu anhu, etc., were commanders
of the other groups and were stationed at their strategic places. The front
regiments consisted of the people of Banu Sulaym, whose commander was Sayyidina
Khalid ibn Waleed radiyallahu anhu. This incident took place with this
regiment. When they were passing through the valley, at the beginning the
enemy began running away, as a result the Muslims thought they were victorious
and began collecting the booty. Suddenly the enemy who were hiding in the
mountains began showering arrows from all sides. It was natural in this
case for the Muslim army to be taken by surprise and scatter in different
directions. This also made the other regiments frightened and caused a
momentary chaos. This does not mean that the whole army began to run away.
A person by the name of Abdur Rahman who was not a Muslim at the time says,
“When we attacked the Muslims at Hunayn, we began to push them back. They
could not withstand our attacks and retreated even further. We carried
on in this manner till we reached a person who was riding a white mule,
and had a very handsome face. Many people were around him. He saw us and
said, ‘Shaa-hatil Wujuh, Irjiu’. After he said this we began to retreat
and they overcame us.” For this reason Sayyidina Baraa radiyallahu anhu
says in the hadith mentioned previously in the Shamaail that Sayyidina
Rasoolullah sallallahu alaihe wasallam did not turn back, but a few impatient
people who could not withstand the arrows, began fleeing. It is also stated
that when this happened, Sayyidina Rasoolullah sallallahu alaihe wasallam
continued on a path on the right side. It should be pondered upon that
at such a time when there is chaos, the people will not know where Sayyidina
Rasoolullah sallallahu alaihe wasallam is, and it was not possible for
them to know which direction Sayyidina Rasoolullah sallallahu alaihe wasallam
had taken. At such a time a hundred people were left with Sayyidina Rasoolullah
sallallahu alaihe wasallam as mentioned in a narration. At another time
eighty people were left with Sayyidina Rasoolullah sallallahu alaihe wasallam
as stated in another narration. When he began to ride fast on the mule
people gave way till only twelve men were left. After that only those four
were left who were steering and holding the reins of the mule. When the
mule could not move at the desired pace, Sayyidina Rasoolullah sallallahu
alaihe wasallam dismounted and took a handful of pebbles and went forward.
This is the same that is mentioned in a narration of Sahib Bukhari that
Sayyidina Rasoolullah sallallahu alaihe wasallam was alone and no one was
with him. With this, if one predetermines that in this battle the people
ran away, and also decides that besides Sayyidina Rasoolullah sallallahu
alaihe wasallam all the Sahaabah were defected, it is surely a sign that
one does not know the full incident. Since there was chaos and verily many
people were running away and a few people were happy about this (temporary)
defeat as has been mentioned in detail in the events of this battle. One
did not know where the other was, as it often happens at such times. For
this reason Sayyidina Rasoolullah sallallahu alaihe wasallam asked Sayyidina
Abbas radiyallahu anhu, who had a loud voice to call the Muhajireen, Ansar,
the people of the (tree), separately, so that on hearing the call, all
would return to Sayyidina Rasoolullah sallallahu alaihe wasallam. In the
second attack, the battlefield was in the hands of the Muslims. Anyhow
on this subject, that how many people were with Sayyidina Rasoolullah sallallahu
alaihe wasallam at that time? There are many narrations and each one relates
to a different activity. Even the narration of Bukhari, where it is metioned
that no one was with Sayyidina Rasoolullah sallallahu alaihe wasallam is
correct. When Sayyidina Rasoolullah sallallahu alaihe wasallam descended
from his mule and went forward and threw at the enemy a handful of pebbles
or sand, all remained behind whilst Sayyidina Rasoolullah sallallahu alaihe
wasallam stepped forward alone. It is not mentioned in any narration that,
those who were at any time near Sayyidina Rasoolullah sallallahu alaihe
wasallam defected.
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(235) Hadith 5
Anas radiyallahu anhu reports that Rasoolullah sallallahu alaihe wasallam
went to Makkah for Umratul Qada. Abdullah ibne Rawahah radiyallahu anhu
(throwing his sword over his shoulder and holding the reins of the camel
of Sayyidina Rasoolullah sallallahu alaihe wasallam) was walking ahead
of him reciting these couplets: ‘O’ non-believers clear his path (and leave
today. Do not prohibit Sayyidina Rasoolullah sallallahu alaihe wasallam
from entering Makkah as you had done last year) for today we shall smite
you. We will take such action against you that we will separate the brain
from its body. And will make a friend forget a friend.’
Umar radiyallahu anhu stopped him and said, “O’ Ibne Rawahah, in the
presence of Rasoolullah sallallahu alaihe wasallam and the Haram of Allah
you are reciting poetry?”
Rasoolullah sallallahu alaihe wasallam said, “Leave him O’ Umar, these
couplets are more forceful than showering arrows onto them.”
Commentary
In the sixth year after Hijri Sayyidina Rasoolullah sallallahu alaihe
wasallam intended to perform the Umrah and went to Makkah, but the kuffar
stopped him and his companions at Hudaybiyyah. Among the clauses of the
agreement between the two parties, it was agreed that Sayyidina Rasoolullah
sallallahu alaihe wasallam would perform the Umrah in the following year.
According to the agreement Sayyidina Rasoolullah sallallahu alaihe wasallam
performed the Umrah in the month of Zul Qa’dah, in the seventh year after
hijri. The Hanafis say, this umrah is the first one to be made qadhaa.
The name of this umrah being ‘Umratul Qadhaa’ also supports the view of
the Hanafis. The Shafi’ees and other Imaams hold a different view. This
has been discussed in the first hadith. On this journey Sayyidina Rasoolullah
sallallahu alaihe wasallam married Sayyiditina Maymunah radiyallahu anha,
performed Umrah with dignity and according to the agreement left Makkah
Mukarramah after three days and returned to Madinah Munawwarah.
Sayyidina Umar radiyallahu anhu taking into consideration the honour
and respect for Sayyidina Rasoolullah sallallahu alaihe wasallam and the
sanctity of the Haram, prohibited Sayyidina Ibn Rawahah radiyallahu anhu
from reciting couplets of poetry. Due to it being a local and temporary
measure, and also a means of Jihad of the tongue, Sayyidina Rasoolullah
sallallahu alaihe wasallam did not prohibit it. It is related in a hadith
that Sayyidina Ka’b radiyallahu anhu inquired from Sayyidina Rasoolullah
sallallahu alaihe wasallam that Allah Ta’ala has despised poetry in the
Qur’an. Sayyidina Rasoolullah sallallahu alaihe wasallam replied, “A Mu’min
makes Jihad with a sword and also with the tongue. This Jihad of the tongue
is also like showering arrows.” It is concluded from these ahadith that
poetry is also a form of Jihad. In the manner that there are laws and conditions
that govern Jihad, there are laws that apply to poetry too.
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(236) Hadith 6
Jabir ibn Samurah radiyallahu anhu says, “I attended the assemblies
of Rasoolullah sallallahu alaihe wasallam more than a hundred times, wherein
the Sahaabah radiyallahu anhum recited poetry and related stories of the
Jaahiliyyah (pre-Islamic era). Rasoolullah sallallahu alaihe wasallam silently
listened to them (and did not forbid them). At times he smiled with them.”
Commentary
If a humorous incident was mentioned then Sayyidina Rasoolullah sallallahu
alaihe wasallam also smiled, from which we find that the silence was not
due to displeasure, but because of ‘Baatini Tawajjuh’ (internal spiritual
attention). Sayyidina Zaid ibn Thaabit radiyallahu anhu, a scribe of the
Wahi (revelation) says, “I was a neighbour of Rasoolullah sallallahu alaihe
wasallam. When the Wahi was revealed, he sent for me to write it down.
When we discussed the world, Rasoolullah sallallahu alaihe wasallam also
discussed the world. When we discussed the hereafter, Rasoolullah sallallahu
alaihe wasallam also discussed the hereafter. When we talked about food,
he also talked about it.” Whatever subject the Sahaabah discussed, Sayyidina
Rasoolullah sallallahu alaihe wasallam because of his kindness and tenderness
towards people, joined them and showed his affections to them. In all his
assemblies Sayyidina Rasoolullah sallallahu alaihe wasallam did not only
speak of religion, but spoke of other matters too. Discussing different
topics was a means of increasing the love for Sayyidina Rasoolullah sallallahu
alaihe wasallam. It only one subject is discussed all the time, then many
a time one becomes frustrated, especially for a stranger, who mostly comes
for one’s material needs. These discussions were a means to make strangers
feel at ease.
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(237) Hadith 7
Abu Hurairah radiyallahu anhu relates from Rasoolullah sallallahu alaihe
wasallam that the best words from among the poets of Arabia is that of
Labeed, ‘Verily be aware, that everything besides the Almighty Allah will
perish.’
(238) Hadith 8
Amr ibn Shareed radiyallahu anhu reports that his father said, “I once
accompanied Rasoolullah sallallahu alaihe wasallam and sat behind him on
a conveyance. I recited a hundred couplets of Umayyah ibn Sault to Rasoolullah
sallallahu alaihe wasallam. After reciting a couplet Rasoolullah sallallahu
alaihe wasallam said ‘continue’ till I recited a hundred couplets. In the
end Rasoolullah sallallahu alaihe wasallam said, ‘He (Umayyah) was close
to accepting Islam.”
Commentary
The reason for this has already been mentioned. In his poetry Umayyah
mostly mentioned the tauheed (the oneness of Allah), the hereafter, advice
and the truth. For this reason Sayyidina Rasoolullah sallallahu alaihe
wasallam listened to his poetry and said that he was near to accepting
Islam. Some of the Ulama have said that Sayyidina Rasoolullah sallallahu
alaihe wasallam said this on the couplet, ‘O’ our Lord, all praises, affluence
and superiority is only for You. None is more worthy of praises, nor greatness
besides You.’
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(239) Hadith 9
Aisha radiyallahu anha says, “Rasoolullah sallallahu alaihe wasallam
would place a mimbar (pulpit) in the Masjid for Hassaan ibn Thaabit, so
that he stands upon it and recites poetry on the praises of, and on behalf
of Rasoolullah sallallahu alaihe wasallam, or said that he used to defend
Rasoolullah sallallahu alaihe wasallam (in reply to the accusation of the
kuffar). Rasoolullah sallallahu alaihe wasallam would say, ‘May Allah assist
Hassaan with Ruhul Qudus till he defends, or praises, on behalf of Rasoolullah
sallallahu alaihe wasallam.”
Commentary
Jihaad is observed at all times in different ways according to the
time and circumstance. In the time of Sayyidina Rasoolullah sallallahu
alaihe wasallam one type of Jihaad was the tongue, by reciting poetry,
etc. Replies were given and debates were held. Events of praise were composed.
It was something like present day debates. Once a delegate from the Banu
Tamim came with his poet Aqra. They requested a debate in composing poetry
and reciting praises. Sayyidina Rasoolullah sallallahu alaihe wasallam
replied that I was not sent to compose poetry nor recite praises, but nevertheless,
let the debate take place. First their speaker stood up. Sayyidina Rasoolullah
sallallahu alaihe wasallam requested Sayyidina Thaabit ibn Qays radiyallahu
anhu to reply to their speaker. Thereafter their poet stood up. Sayyidina
Rasoolullah sallallahu alaihe wasallam asked Sayyidina Hassaan radiyallahu
anhu to reply to him. In both debates the Muslims were victorious. Their
poet was the first to accept Islam. Reciting poetry was common in those
days and it was widely written. It also had a great effect on the people.
This has been mentioned in the fifth hadith of this chapter. It is also
stated in the Sahih Muslim from Sayyiditina Aisha radiyallahu anha that
Sayyidina Rasoolullah sallallahu alaihe wasallam said, “Satire is more
effective on the Quraish than showering arrows on them.” It has been narrated
in Mishkaat with Isti’aab that Sayyidina Ka’b radiyallahu anhu enquired
from Sayyidina Rasoolullah sallallahu alaihe wasallam regarding poetry.
Sayyidina Rasoolullah sallallahu alaihe wasallam replied, “A Mu’min makes
Jihaad with his sword, and also with his tongue.” In another narration
on this incident it is reported, that, “I swear by Allah, this poetry hits
them like an arrow.”
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