Question: There is a narration about a man named Fudhala who after planning to kill the Prophet (peace be upon him) with a dagger was overcome by the Prophet’s compassion and became a Muslim. Could I please know the book of Hadith this hadith is from? Could I please get an exact citation of this hadith?

Answer: assalamu `alaykum

I pray you are well.

Ibn Hajar `Asqalani relates the above incident in his work al-Isaba, a compendium of the names and details of the companions of the Prophet (Allah bless him and grant him peace), quoting ibn `Abd al-Barr’s Kitab al-Durar. It was also related by Ibn Kathir in al-Bidayah wa’l Nihayah from Ibn Hisham, the author of the famous Sira. The full name of the companion was Fudhala ibn `Umayr al-Laythi (May Allah be well pleased with him).

Ibn Hajar said:

“Ibn `Abd al-Barr mentioned in his Kitab al-Durar that the Prophet (Allah bless him and grant him peace) passed by him [s: Fudhala] while he was intent on suddenly attacking him, and so the Prophet (Allah bless him and grant him peace) asked, ‘What are you conversing to yourself about?’ He said, ‘Nothing. I was making remembrance of Allah.’ The Prophet (Allah bless him and grant him peace) laughed and said, ‘I seek forgiveness from Allah for you’ then placed his hand on his [s: Fudhala's] chest. He [s: Ibn `Abd al-Barr] said, ‘Fudhala said, ‘By Allah, he had not even lifted his hand from my chest until I did not find anyone more beloved to me on the face of the earth than him.’”

Note: The Prophet’s (Allah bless him and grant him peace) placing or striking the chest with his blessed hand is associated with driving away evil whispers. For more details on this see: The Imposition of Hands in the Sunna by Shaykh Gibril Haddad.

May Allah give us all the opportunity to be with our Messenger (Allah bless him and grant him peace) in the afterlife.

Wasalam
Salman

Checked & Approved by Faraz Rabbani

Question: One of my friend is of the opinion that one can only see the Messenger of Allah in his dream only if he has seen the Messenger of Allah in real life. Is this true?

Answer: assalamu `alaykum

An individual who has not seen the Prophet (Allah bless him and grant him peace) in real life is still able to see him in a dream, This is clearly shown by:

(a) Textual Evidence: Abu Hurayra said, “I heard the Prophet (Allah bless him and grant him peace) say, ‘He who sees me in a dream will see me in a wakeful state, and the devil cannot take on my form.” [Bukhari] Similarly, Anas ibn Malik narrates that the Prophet (Allah bless him and grant him peace) said, “Whoever sees me in a dream has certainly seen me for the devil cannot impersonate me. The vision of the believer is one of forty-six parts of prophethood.” [Bukhari]

There is no indication in any of these narrations that the dream-vision is limited to only those who have seen the Prophet (Allah bless him and grant him peace) in real life. All of them are general and to state otherwise is to condition the narration without proof. Imam Nawawi stated, “the meaning of this narration is that the vision of the dreamer is true…” [Sharh Sahih Muslim] Rather, the second narration is clear in associating the dream-vision of the Prophet (Allah bless him and grant him peace) with the vision of the  generality of believers. There is no mention of the believer being someone who had previously seen the Prophet (Allah bless him and grant him peace) or not.

(b) Rational Proof: The rational possibility of such a vision occurring for anyone, a possibility which cannot be rendered impossible unless with clear proof. Such a proof does not exist and therefore the vision of the Prophet (Allah bless him and grant him peace) remains possible for anyone.

(c) Mass-Transmitted Reports: The occurrence of this vision for numerous individuals, scholars and non-scholars alike, in every generation of Muslim history. The number of incidents are too numerous to mention and books are replete with their mention. They range from the time of the students of the companions down to our own times, including the greatest scholars of our religion such as the four Imams.

Wasalam
Salman

Checked & Approved by Faraz Rabbani

Question: Is it ok to write “radiallah anhu” with the name of the tabe’in and people other than sahaba? As I thought it’s not right to do so, but when I saw radiallah anhu written along with the name of Imam Abu Hanifa, on your website, I am confused, please advise!

Answer: In the name of Allah, Most Compassionate, Most Merciful,

The phrase Radhi Allah Anhu has two meanings: One in the mode of giving news (khabariyya) and the other in the form of supplication (dua’iyya). The translation of using this phrase in the first form would be: “Allah is pleased with him/her” and in the second: “may Allah be pleased with him/her”.

When this phrase or term is used for the blessed Companions (Allah be well pleased with them all), it can be used in both forms. As such, one may say regarding a Companion: “Allah is pleased with him/her” or “may Allah be pleased with him/her”.

Allah Most High Himself attested that He has become pleased with all the Companions of the Messenger of Allah (Allah bless him & give him peace), and they (companions) are pleased with Allah.

Allah Most High says:

“Assuredly well-pleased was Allah with the believers when they swore fealty to you under the tree: He knew what was in their hearts, so He sent down tranquillity to them; and He rewarded them with a speedy victory.” (Surah al-Fath, V. 18)

Similarly, Allah Most High says:

“The vanguard (of Islam)- the first of those who emigrated (muhajirun) and of those who gave them aid (ansar), and (also) those who followed them in good deeds,- well-pleased is Allah with them, as are they with Him: for them has He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity.” (Surah al-Tawbah, V. 100)

So, Allah Almighty has declared His pleasure for the Companions (sahaba), hence one may say: “Allah is well-pleased with the Companions”. Also, it would be a grave sin to disrespect or slander a Companion whilst Allah Most High Himself has declared His pleasure for them.

As far as the students of the Companions (tabi’un), their followers (atba al-tabi’in), saints and the pious, Mujtahid Imams and all Muslims in general are concerned, it is perfectly acceptable to use this term for them in the form of supplication (dua).

Allah Most High Himself uses this phrase in the Qur’an for all pious Muslims. He Most High says:

“Those who have faith and do righteous deeds, they are the best of creatures. Their reward is with their Lord. Gardens of eternity, beneath which rivers flow; they will dwell therein for ever; Allah will be well-pleased with them, and they with Him. That is for such who fears his Lord.” (Surah al-Bayyinah, V. 7-8)

In the above and other such verses, Allah Most High promises His pleasure (rida) for the faithful and righteous Muslims, as He has promised many other things, such as entering paradise, immunity from punishment in Hell, salvation, etc. So, as it is permitted to make Dua for a believer that he/she enters heaven, has salvation in the hereafter, etc, it will be permitted to make Dua for him/her to obtain the pleasure of Allah Most High.

Thus, there is nothing wrong in saying “Radhi Allah Anhu” (may Allah be pleased with him/her) for a non-Sahabi. One may use this term for the Tabi’un, Mujtahid Imams, saints and all Muslims in general. One may even use this term for a living person and say to him “Radhi Allah Anka” (may Allah be pleased with you”. Many times, I heard the Arabs say to one another: “may Allah be pleased with you” in a sense that one is supplicating to Allah and seeking His pleasure for a fellow Muslim brother or sister. It would be similar to any other Dua one makes for a fellow Muslim.

Therefore, the great scholar of Hadith and Shafi’i jurist (faqih), Imam al-Nawawi (may Allah be pleased with him) states:

“It is recommended (mustahab) to seek Allah’s pleasure (taraddi) and mercy (tarahhum) for the Companions (sahaba), their followers (tabi’un) and those after them such as the scholars, worshippers and all good people. Hence, one should say: ‘may Allah be pleased with him’ or ‘may Allah have mercy on him’, and other similar phrases.

As far as what some scholars have said that the phrase ‘Radhi Allah Anhu’ is exclusive to the Companions (sahaba), and for other than them one should only say ‘Rahimahu Allah’ (Allah have mercy on him), it is not as they have stated and it cannot be agreed with. Rather, the correct view is what the majority of the scholars hold (jamhur) in that it is recommended to say ‘Radhi Allah Anhu’ for all good Muslims, and its proofs are more than can be counted.” (Kitab al-Adhkar, P. 100)

The great Maliki scholar, Qadhi Iyadh (may Allah be pleased with him) says in his renowned al-Shifa’:

“Those other than the Prophets should be mentioned with Allah’s forgiveness (gufran) and pleasure (ridha)…” (al-Shifa’, P. 581)

Thus in conclusion, there is nothing wrong in using the term “Radhi Allah Anhu” for other than a Companion (sahabi), for it is a form of supplication seeking Allah’s pleasure and happiness. One may use this term for the Tabi’un, their followers, Mujtahid Imams, Muhaddithun, Fuqaha, scholars, pious servants of Allah and any good Muslim, deceased or alive.

Yes, if this term was used in an area exclusively for the Companions (sahaba), and the assumption was that by using it for other than the Companions, people would confuse a non-Companion with a Companion; then it would be better to avoid using it, unless one explains to the people that it can also be used for non-Companions.

In parts of the Indian subcontinent, it is a common understanding that the term “Radhi Allah Anhu” can only be used for the Companions; hence if one was to use it for other than a Companion, one would be rebuked. This is incorrect, hence people should be made aware that there is nothing wrong (rather recommended) to use this term for all Muslims.

And Allah knows best

Muhammad ibn Adam
Darul Iftaa
Leicester , UK

Answer: assalamu `alaykum

Jabir ibn `Abdullah is reported to have said, “A funeral procession passed by us and so the Prophet (Allah bless him and grant him peace) stood up for it and we stood because of him. We said, ‘Oh Messenger of Allah, it is the funeral procession of a Jew.’ He said, ‘When you see a funeral procession, stand.” [Bukhari] In Muslim it is narrated with the additional wording, “Indeed, death is alarmingly frightful so if you see a funeral procession, stand.” In another narration the Prophet (Allah bless him and grant him peace) said, “Is he not a soul?” [Bukhari, Muslim]

Anas ibn Malik narrated other reasons why standing at the sight of funeral procession was generally performed stating, “We only stood for the angels” [Hakim, Mustadrak] whereas `Abdullah ibn `Amr narrated, “You only stood out of reverence for the one who takes all souls.” [Ahmad, Musnad; Hakim, Mustadrak; Ibn Hibban, Sahih] Ibn Hajar `Asqalani mentions that all of the above return to the initial reasoning mentioned, namely out of alarm and fear of death. [Fath al-Bari]

As for the narration of `Ali ibn Abi Talib, it is narrated with the words, “The Prophet (Allah bless him and grant him peace) stood (s: for the funeral prayer) then he sat.” [Muslim, Tirmidhi] Another version states, “He commanded us to stand for the funeral procession then he sat after that and commanded us to sit.” [Ibn Hibban, Sahih]

The scholars differed regarding whether the narration of `Ali ibn Abi Talib abrogated the previous command of standing or not. Qadi iyyad said: “People differed on this issue. Malik, Shafi`i, and Abu Hanifa said that the standing was abrogated. Ahmad, Ishaq, Ibn Habib, and Ibn Majishawn - [the latter] two Malikis - said that one has a choice (s: of standing or remaining seated).” [Nawawi, Sharh Sahih al-Muslim]

Imam Nawawi, explaining the Shafi`i position, said, “The well known position in our school is that standing is not recommended. They said, ‘It was abrogated by the narration of `Ali.’ Mutawalli, from our companions, chose that it was recommended. This is the preferred position, and so the command to stand for it is for recommendation and sitting is in order to clarify the permissibility [of sitting].” [ibid] He stated elsewhere, “The narrations commanding standing have been authenticated, and nothing has been established concerning sitting except the narration of `Ali, which is not clear in its abrogation.” [Nawawi, Sharh al-Muhadhab]

As for the Hanafi position, then one does not stand up for a funeral possession that is passing by, except in order to walk behind the procession. [Halabi, Halabi Kabir; `Ala al-Din ibn `Abidin, Hadiyyah al-Ala'iyyah]

In the end, the matter is differed upon and therefore one should not make it a matter of contention.

Wasalam

Salman

Checked & Approved by Faraz Rabbani

Question: I have a question about a narration in Ibn Kathir’s commentary of verse 8:61, on the authority of Imam Ahmad, that the Prophet said, “There will be differences after me, so if you have a way to achieve peace, then do so.” Is this hadith authentic?

Answer: assalamu `alaykum

This was narrated by `Abdullah ibn Ahmad ibn Hanbal with his chain to `Ali ibn Abi Talib (Allah be well pleased with him) in the Musnad of Ahmad. al-Haytami in his Majma` al-Zawa’id states that all the narrators are trustworthy, though Shaykh Shu`ayb Arnaut in his grading of the Musnad states that the narration is weak.

I could not find it with this specific wording in any other book, though there are similar, variant narrations. It is narrated by Khalid ibn `Urfutah (Allah be well pleased with him) that the Prophet (Allah bless him and grant him peace) said, “After me there will be unprecedented things, corruption, and differences, and so if you can be the slayed slave of Allah, not the slayer, then do so.” [Ahmad ibn Hanbal, Musnad; Hakim, al-Mustadrak; Tabarani, al-Kabir] The chain of this narration goes through `Ali ibn Zayd, who is weak, but there are other supporting narratives that raise the grading of the narration to “authentic” (hasan), as mentioned by Shaykh Shu`ayb Arnaut and discussed by Ibn Hajar `Asqalani in his Talkhis al-Habir.

Wasalam
Salman

Checked & Approved by Faraz Rabbani

Question: As-salamu `alaykum. If I were to pawn an item in order to get $200 and then, a month later, go back to buy it back at $225, would that be usury (riba)?

Answer: Wa-`alaykum as-salamu wa-rahmatullah.

There are several likely scenarios:

Scenario One

1) If the first transaction were actually a sale (as opposed to a loan), (as indicated by the contract that you entered into with the pawnbroker) and

2) If, at the time of the first sale, you did not agree (or promise) to repurchase the item at a higher price (but rather, for example, came back later, happened to find that the pawnbroker had not sold the item yet and decided to buy it back from him/her at that time) then the two sales (i.e. both the first and second) are valid (sahih), the transaction would not be usury (riba) and the transaction would be permitted (ja’iz).

Basis (mustanad): Allah says, “wa-ahalla llahu l-bay`a wa-harrama r-riba” i.e. “Allah has permitted buying (and selling) but prohibited usury [riba]“. (Baqara)

Scenario Two

However, if the first transaction were not a sale–but were rather a loan (of, say, $200) that the pawnbroker advanced to you and, as part of the loan transaction, you pledged your item as collateral (e.g. on the basis that if you did not pay the pawnbroker $200 plus interest [i.e. finance charge, service charge, etc] within 30 days, the item would become the  pawnbroker’s)–and then you returned within 30 days and paid a higher amount (e.g. $225= $200 plus finance charges of $25) as repayment of the loan (not as the sales price in an actual repurchase of the item) then this would be usury (riba) and would be impermissible.

Basis (mustanad): It is transmitted from the Prophet (salla llahu `alayhu wa sallam) that he said, “Kullu qard jarra manfa` fa-huwa riba” i.e. “Every loan that draws a benefit is usury.”  Note: The transmission chain (isnad) of this hadith is defective according to several hadith specialists (muhaddithin), but the text has been adopted as a fiqh principle (qa`idah) by our legists (fuqaha’).

Scenario Three

If the first transaction were a loan (of, say, $200) (as in Scenario Two above) but you were to return after the item had already become the pawnbroker’s (e.g. you were unable to repay the loan principal in 30 days but returned to the pawn shop after 40 days had elapsed) and then were to pay a higher amount (e.g. $225) as the actual repurchase price of the item (not in repayment of the loan), then the final repurchase here would not be usury (riba) and would be permitted (ja’iz) provided that 1) you did not agree or promise to repurchase the item at the higher price at the time of the first sale and 2) you did not intend to let the default period expire when you took out the loan.

Note: The first lending transaction itself may be invalid in this case, depending on specifics of the loan contract/pawn agreement. [See "Advice" below].

Advice (nasihah): I strongly counsel you (and any other Muslim, for that matter) against dealing with pawnbrokers (even according to Scenario One) since 1) pawnbrokers are known usurers (i.e. dealers in riba) and 2) the technical differences between the scenarios that I describe above may be difficult for many to discern, because of the duplicity of pawnbrokers, a lack of clarity in the contract or other reasons.

Wa llahu a`lam
The Needy Slave of Allah at Harvard
Taha bin Hasan Abdul-Basser

Question: If a person takes something they are not allowed to from the company they work for and then after leaving the organization realizes the sin that they committed. What should one do after they have repented to Allah to make their repentance successful? Are they allowed to give items of their own away which will cover some of the total to charity and pray that the money in some way goes back to the company?

Answer: Wa ‘alaikum as-salam wa rahmatullah wa barakatuh.

I pray you are well. Alhamdulillah, your desire to make tawba and set things right is in itself a blessing from Allah, and should be taken as a good sign.

The products that were taken must be returned to the company seeing as it owns them. If that is no longer possible then their equivalent value should be given. You do not have to personally return the items, getting them to a manager or the like with an anonymous letter should suffice insha’Allah.

Your possessions that were given away will be considered as charity (sadaqa), and will go a long way, insha’Allah, in compensating for what was done, as mentioned by Imam al-Ghazali (may Allah Most High be well pleased with him) in the Ihya. He also mentioned that a repentance (tawba), when accompanied by all its conditions (remorse, leaving the sin, resolving never to return to it, and returning the rights of others), will always be accepted by Allah Most High.

“And when those who believe in Our signs come to thee, say, ‘Peace be upon you. Your Lord has prescribed for Himself mercy. Whosoever of you does evil in ignorance, and thereafter repents and makes amends, He is All-forgiving, All-compassionate.’” (6.54)

[Maydani, al-Lubab; Ghazali, Ihya `Ulum al-Din)

And Allah knows best.

Wassalam
‘Abd al-Rahim Reasat

Checked & Approved by Faraz Rabbani

Question: I’m having trouble deciding on whether to marry a particular individual–and I’ve had this trouble before. He is good in his religious practice, seems compatible (I quite like him), and is financially stable. But…

Answer: Walaikum assalam wa rahmatullahi wa barakatuh,

I pray this finds you in the best of health and spirits.

This would appear to be a case where you should follow the words of the Beloved Messenger of Allah (peace & blessings be upon him & his folk), “Seek an answer from your heart, even if people give you answer after answer.” [Ahmad, and others]

Asking your heart entails asking yourself what decision honestly appears to be most likely to be most pleasing to Allah in the immediate and long term. This is also at the essence of what we seek in the prayer of seeking guidance (salat al-istikhara), if you reflect on its words.

The Prophet (Allah bless him and give him peace) advised us to seek someone of religious concern (deen) and good character.

The sign of religious concern is that they appear to strive to seek the pleasure of Allah in their worship, conduct, and life dealings.

The sign of good character is that they’re gentle, easy-going, and can control themselves in anger and negative situations. Marrying such a person will facilitate for you the good of this life and the next.

May Allah facilitate for you the right choices, and place blessing and good in them for you, your family, and humanity.

And Allah alone gives success.
Faraz Rabbani

Question: What does our tradition say about gifts?

Answer: Walaikum assalam wa rahmatullahi wa barakatuh,

I pray this finds you in the best of health and spirits.

It is sunna to give gifts. The Messenger of Allah (peace and blessings be upon him) said, “Exchange gifts (frequently), and you’ll grow to love one another.” [Bukhari]

It is also sunna to accept gifts. The Prophet (Allah bless him and give him peace) did not accept charity, but he did accept gifts and wouldn’t refuse them. [Bukhari]

Gifts are given as expressions of love, appreciation, maintenance of ties, and in reciprocation, and are accepted for the first three of the above meanings.

One wouldn’t reject gifts unless there is a negative meaning greater than the good of gift exchange–such as when the gift is a means to harm; or it is excessive; or imposes an undue burden on the giver or recipient.

The gift belongs to the one who receives it. It is their right to give it away. However, discretion, tact, and the feelings of the giver should be considered carefully (both with regards to whether and how the gift is given away).

And Allah alone gives success.
Faraz Rabbani

Question: Are there any references to the Prophet (peace and blessings be upon him) and his companions (may Allah be pleased with them) partaking in poetry?

Answer: Wa alaikum salaam wa rahmatullahi wa barakatuh,

I apologize for the delay in responding.

Thank you for such a beautiful question.  The answer is, yes, there are many references in which the Prophet (Allah bless him and grant him peace) and his Companions (Allah be well pleased with them) partook in poetry.

The Prophet (Allah bless him and grant him peace) said:

“Truly, in some poetry, there is wisdom.” [Bukhari, Muslim, Abu Dawud]

The meaning of this is that there is good poetry in which people receive encouragement towards the Truth, and admonition from wrong doing as well. [Muslim]  In the same hadeeth, it mentions poetry alongside eloquence, knowledge and speech, because in all four of these things, good and bad can both exist, depending on their intended usage and content.  So like speech and knowledge, poetry cannot be written off as either permissible or impermissible, rather its ruling returns to the particular circumstance.

The Prophet (Allah bless him and grant him peace) Enjoyed Certain Types of Poetry

Authentic narrations indicate that the Prophet (Allah bless him and grant him peace) himself enjoyed certain forms of poetry, namely those that praised Allah Most High or recalled the Hereafter.

‘Amr bin Sharid reported his father as saying: “One day when I rode behind Allah’s Messenger (Allah bless him and grant him peace), he said (to me), ‘Do you remember any poetry of Umayya bin Abi Salt?” I said, ‘Yes.’ He (Allah bless him and grant him peace) said, ‘Then go on.’ I recited a couplet, and he (Allah bless him and grant him peace) said, ‘Go on.’ Then I again recited a couplet and he (Allah bless him and grant him peace) said, ‘Go on.’ I recited one hundred couplets (of his poetry).” [Muslim]

In another version, the Prophet (Allah bless him and grant him peace) even mentioned that the poet, Umayya bin Abi Salt, was “almost a Muslim in his poetry”.  In other words, he appreciated wholesome rhyme from someone who was not yet Muslim, but who was close to embracing Islam.  This shows us that we are not restricted to religiously-themed poetry only, but anything that is pure-hearted and good, from anyone who is of a good-nature.

The Prophet (Allah bless him and grant him peace) said, “The truest words spoken by a poet were the words of [the pre-Islamic poet] Labid. He said, ‘Lo, Everything apart from Allah is vanity and falsehood…” [Bukhari]

This shows that the Prophet (Allah bless him and grant him peace) was quite aware of the poetry of pre-Islamic Arabian poets, which was the main art form of his own culture.

Did the Prophet (Allah bless him and grant him peace) Ever Recite Poetry Himself?

At times, the Prophet (Allah bless him and grant him peace) himself would cite poetry that others wrote, such as when he was helping to dig the trench in the Battle of Khandaq.  With a stone tied to his abdomen to allay hunger pains, his blessed body covered in dust while carrying loads of dirt in service of his brethren, he would recite a poem written by Abdullah ibn Rawaha (may Allah be pleased with him):

“O Allah, were it not for you,
We would not have been guided,
Nor would we have given charity, nor prayed.
So bestow on us calmness…” [Bukhari]

It should be noted, however, that these times were not common, and he was not a poet himself, because he (Allah bless him and grant him peace) was sent with the Qur’an, the words of Allah Ta’ala, and though his enemies accused him of being a poet, Allah Most High absolved him of this false accusation when He said, “And we have not taught him poetry, nor is it appropriate for him.” [al-Quran, 36:69]

Abu Sa’ud, in his tafseer, mentions that not only was composing poetry unbefitting for the Prophet (Allah bless him and grant him peace), but that even the ability to write poetry wasn’t part of his make-up, and to prove this conclusively, Allah Ta’ala made him unlettered, unlike the poets.

Ibn Katheer says he (Allah bless him and grant him peace) didn’t memorize a single complete stanza of poetry on its exact meter, and whenever he recited something, he would either not complete the stanza, or transpose some of the words.

Abu Sa’ud notes that in the rare times when the Prophet (Allah bless him and grant him peace) did seem to recite a new couplet, he was simply speaking without intending to rhyme, and the words only seemed like poetry.  Still, any word that he (Allah bless him and grant him peace) spoke was more beautiful than the best poetry.

The Poets Amongst the Companions

Out of his Companions (may Allah be pleased with them), four were particularly well-known for reciting poetry: Abdullah ibn Rawaha, Ka’ab ibn Malik, Ka’ab ibn Zuhair and Hassan ibn Thabit.

Allah Most High said in surah al Shu’ara’ (The Poets), regarding the poets from amongst the pagans: “As for the poets, the ones who are astray follow them closely.  Don’t you see how they wander about in every valley [crossing the limits of praise and disparagement?] And they say that which they do not practice?” [al Qur'an, 26:224-227)

At this, Ibn Katheer and Imam al-Tabari relate that some of the above companion poets became worried that the verse was speaking about them.  Then, Allah Ta'ala revealed the next verse, which made an exception for the Muslim poets, saying: "Except for those (poets) who believe and do righteous deeds and remember Allah much, and come to the aid [of the Muslims by composing verses against those who lampoon them]…”

In fact, the Prophet (May Allah bless him and grant him peace) set up another pulpit (minbar) in his mosque so that Hassan ibn Thabit could recite his poetry from it, either in praise of the Prophet (May Allah bless him and grant him peace), or to satirize the Quraysh.  In those times, enemies would lampoon another tribe through verse, to show their superiority over them, to ridicule the other side in the public’s eyes, and to increase the valor of their own people against the opposing tribe- an ancient form of propaganda.

Thus, when the Quraysh began to versify their antagonism towards the Muslims, the Prophet (May Allah bless him and grant him peace) said to Hassan: “Lampoon them (through verse in return) and Gabriel is with you.” [Bukhari]  Hassan would then recite poetry in the mosque that would praise the Prophet (May Allah bless him and grant him peace) and the two main groups of Muslims, namely the Emigrants and the Helpers, even many years later.

These companions were actually using poetic skills that they had before their acceptance of Islam; then, after they became Muslim, they changed the subject matter and began to use their talents solely for the sake of Allah – which is especially relevant for young Muslim artists today.

Poetry Should Not Be Offensive nor Distract From One’s Duties

This is not to say that poetry does not have its limits.  When the Prophet (May Allah bless him and grant him peace) said: “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” [Bukhari] what was intended was poetry whose subject matter is not wholesome nor conducive to the Remembrance of Allah, or it distracts the listener from their duties as a Muslim, such as reciting religious poems all night but forgetting to say the ‘Isha prayer or missing one’s Fajr, or poetry which makes one unlawfully angry or lustful.

Imam Muslim narrates that Abu ‘Ubayd said, “On the face of it, this means that one’s heart is filled until it busies him from the Qur’an and the remembrance of Allah, but if the Qur’an and the remembrance of Allah are dominant in him, then to us, this person is not stuffed full with poetry.”

Also, poetry should not insult anyone’s lineage or backbite, nor be lewd or profane nor describe specific women, nor praise things which in themselves are not good and beneficial.  It should also not become one’s obsession that detracts from one’s worldly duties, nor put one in the wrong company or places.

Pre-Islamic (Jahiliy) Poetry and Its Role in Preserving Arabic

One exception to wholesome poetry is pre-Islamic (Jahiliy) poetry, which was full of the mention of many immoral things, along with noble things as well.  The Arabic used in those poems was the purest, and in the absence of a recorded system of language, those poems preserved and became references for the rules of grammar, meanings and usages of Arabic words, which in turn allowed the Muslims to understand the Qur’an and preserve religious teachings.

For this reason, Ibn ‘Abideen mentions in his Hashiya that “they [pre-Islamic and early Muslim poets till the year 150 hijri] were who they were [experts] in their eloquent rhetoric and pure style, and knowledge of their poetry is transmission and knowledge [of the religion itself] and [memorizing those poems] is a collective obligation (fardh kifayah) according to the scholars of Islam, because by it, the rules of Arabic are established, by which the Book and the Sunnah are understood, upon which religious rulings are dependant, through which the lawful is discerned from the unlawful.  Their poetry, though it can admit of moral shortcomings in its meanings, does not admit to mistakes in its word usage and sentence structure.”

The Legal Ruling of the Scholars with Regards to Poetry

Ibn ‘Abideen continues by commenting on what is disliked (makruh) of the poetry of the “muwallideen” (those poets who lived after 150 hijri, with the exception of Imam al Shafi’i) when they wrote about infatuation (whether describing a specific woman, or the meeting of lovers or lovesickness and passion) or other idle matters.

He says that the disliked kind of poetry is “perhaps what is continuously engaged in, and when it is made into a kind of profession to the point where it overcomes one and busies him from the remembrance of Allah and religious sciences, and that is how the hadeeth [against frivolous poetry mentioned above] is interpreted… so there is no harm in a little of it if one intends bringing up anecdotes, subtle niceties, high metaphors and noble meanings, even if there is the description of ‘cheeks and physiques’, because the scholars of metaphoric writing would use later poet’s writings as references for those very reasons.

… and [Ibn al Humam] mentioned that the unlawful part of poetry is those words themselves that are unlawful to use, like describing private areas, or specific, living women, or describing intoxicants in arousing ways, or bars and clubs, or disparaging a Muslim or non-Muslim member of society, if the speaker intends to disparage them…

… so there is no reason to forbid poetry [altogether]; yes, if it is regarding one who is wasting time without benefit, then he is forbidden, even if the poems had good counsel and wisdom.” [Ibn 'Abideen, Radd al Muhtar 'ala Durr al Mukhtar]

Sometimes, we see sincere young people, in an admiral effort to revive and promote poetry amongst English-speaking Muslims through popular styles of expression; wholly import both positive and negative aspects of secular poetic expression and song into an Islamic context.  While I have heard from my teacher that there is some leeway in writing social commentary, or the use of emotive lyrics for a good purpose, the basic rule of thumb is as the Prophet (May Allah bless him and grant him peace)said:

“Poetry is at the same status as ordinary speech: the good of it (poetry) is like the good of speech, and the despised of it, is like what is despised of speech.” [Bukhari, Adab al Mufrad; al-Daraqutni]

The poetry of the Companions and Muslims thereafter was always conducive to good action and good states of mind.

Righteous Poetry Is Part of the Islamic Fabric

Good and wholesome poetic expression is from the Sunnah, or beautiful life-example, of the beloved Messenger of Allah (May Allah bless him and grant him peace), known through his actions, words and approvals.  At times, he would pray for a poet who recited well, other times, he would encourage others to observe their weddings and festivities with permissible song and verse, all of which was worshipful recreation to the soul and encouragement towards righteousness and the love of Allah Ta’ala.

It was Ka’b ibn Zuhayr (may Allah be pleased with him) who so eloquently praised the Prophet (May Allah bless him and grant him peace) and the Emigrants with his poem “Baanat Su’aad”, and as he finished the 58 verses, the Prophet (May Allah bless him and grant him peace) rose up, and wrapped his own cloak (burda) around Ka’b in appreciation.  For this reason, the poem is known as the original “al-Burda”.

It is clear that from the times of the Companions and their Followers, throughout the centuries and across the Muslim lands, scholar and layman alike listened to, composed, recited, gathered for and encouraged poetry- and that too, in heart-felt, melodic rhythms, not simply in flat monotones that some may seem to imply.

May Allah Most High bless those good poets who, in each generation - including ours - and in various languages - including ours- remind us of our Lord, uplift our hearts, raise our aspirations and increase us in love for the beloved of Allah, about whom Hassan ibn Thabit (may Allah be pleased with him) once said in verse,

“And more excellent than you, my eye has never seen,
And more beautiful than you, no woman ever gave birth to;

You were created free from any flaw whatsoever,
As though you were created just the way you wanted”.  [Diwan Hassan ibn Thabit]

Oh Lord, send peace and blessings, always and forever, upon Your beloved Messenger, the best of all creation.

Wasalaam,
Abdullah Anik Misra

Checked & Approved by Faraz Rabbani