Verse:192 Commentary - - - Verse:193 Commentary Commentary

Qur' an is the name of the collection of its words and meanings

نَزَلَ بِهِ الرُّ‌وحُ الْأَمِينُ ﴿193﴾ عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِ‌ينَ ﴿194﴾ بِلِسَانٍ عَرَ‌بِيٍّ مُّبِينٍ ﴿195﴾ وَإِنَّهُ لَفِي زُبُرِ‌ الْأَوَّلِينَ ﴿196﴾

It is brought by the Trusted Spirit down [ 193] to your heart, so that you become one of the warners [ 194] in plain Arabic language. [ 195] And of course, it is (mentioned) in the scriptures of the former people. [ 196]

The words بِلِسَانٍ عَرَ‌بِيٍّ مُّبِينٍ (in plain Arabic language - 195) in these verses makes it clear that Qur'an is only that which is in Arabic language. Any translation of a passage or the whole of Qur'an in any language cannot be called Qur'an. But the next sentence وَإِنَّهُ لَفِي زُبُرِ‌ الْأَوَّلِينَ (And of course, it is [ mentioned ] in the scriptures of the former people - 196) does not seem to be in consonance with it, because the pronoun 'it' is apparently refers to the Qur'an and means that the Qur'an was also in the earlier scriptures, i.e. in Torah, Injil and Zabur. It is also well known that the earlier books, namely Torah, Injil and Zabur, were not in the Arabic language. Hence the inclusion of the meanings of Qur' an in them is referred in this verse as ` Qur'an'. Answer to this apparent contradiction is that according to majority of the Ummah, sometimes even the subject matter of the Qur' an is called Qur'an in a general sense, because the real purpose of a book is the subjects it deals with. The statement that earlier books also contained Qur'an is in this sense only that they included some Qur'anic subjects. This statement is also endorsed by many narrations of hadith.

Sayyidna Maquil ibn Yasar ؓ has reported a Hadith in Mustadrak of Hakim that the Holy Prophet صلى الله عليه وسلم has said that Surah Al-Baqarah was given to him from ` adh-dhikr al-'awwal', and Surah Taha, Tawasin طوسین all Surahs starting from Tasin) and Hawamim حَوَامیم (all Surahs beginning with Ha) were given from the tablets of Sayyidna Musa (علیہ السلام) ، while Surah Al-Fatihah was given to him from under the Arsh عَرش (the great Throne). Tabarani, Hakim, Baihaqi etc. have reported on the authority of Sayyidna Abdullah ibn Masud ؓ that Surah Al-Mulk is present in Torah as well. (Al-Hadith). The Surah سَبِّحِ اسْمَ رَ‌بِّكَ الْأَعْلَى has itself said, إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ صُحُفِ إِبْرَ‌اهِيمَ وَمُوسَىٰ (87:18, 19) that is these subjects have also appeared in the books of Sayyidna Ibrahim (علیہ السلام) and Sayyidna Musa (علیہ السلام) .

The gist of all these verses and narrations is that many a subjects of the Qur'an were also covered in the earlier books as well. But it does not jean that those parts of the earlier books in which the Qur'anic subjects were covered are given the name of Qur'an. No one in the Ummah is of the opinion that those parts of the earlier books, be called Qur'an. Instead the majority of Ummah believes that Qur'an is the name not only of its wordings but also of its meanings. If someone picks up some of the Quranic words from different places and put them together to make a passage like الحمد للہ العزیز الرّحیم الَّذی لہ ملک السَّمٰوٰت و ھو رَبّ العٰلمین خالق کُلّ شیٔ وھو الْمُسْتَعَانُ , it will not be called Qur'an, despite the fact that all these words are taken from the Qur'an. Likewise, only the meanings of Qur'an, irrespective of the language they are rendered in, cannot be regarded as Qur'an.

Reciting translation of Qur' an in prayers is not allowed by consensus of Ummah

The whole Ummah is unanimous on the rule that reciting the translation of the Qur'an in any other language like Urdu, Persian, English etc. is not sufficient for discharging the obligation of recitation in Sala, except in a case of extreme necessity. The jurists who are reported to have relaxed this rule have, later on, changed their view.

Urdu translation of Qur' an is not allowed to be called Urdu Qur' an

If only the translation of the Qur'an is written in any language without the Arabic text, it cannot be called the Qur'an. Some people call the Urdu translation of the Qur'an as Urdu Qur'an, or the English translation of the Qur'an as English Qur'an. It is not right and amounts to disrespect of the Holy Book. Printing, calling or trading of something in the name of Qur'an, without the Arabic text of the Qur'an, is not permitted. This subject is dealt with in detail in my treatise (تحذیر الاخوان عن تغییر رسم القرآن) Verse:194 Commentary - - - Verse:195 Commentary - - - Verse:196 Commentary - - - Verse:197 Commentary - - - Verse:198 Commentary - - - Verse:199 Commentary - - - Verse:200 Commentary - - - Verse:201 Commentary - - - Verse:202 Commentary - - - Verse:203 Commentary - - - Verse:204 Commentary - - - Verse:205 Commentary أَفَرَ‌أَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ ﴿205﴾

So tell me, If We give them enjoyment for years, - 26:205.

There is a hint in this verse that those who are bestowed with long life in this world by Allah Ta' ala, it is His grace on them. But those who show ingratitude for this grace and do not submit to Islam, to them this respite and grace will not be of any avail. Imam Zuhri (رح) has related that Sayyidna ` Umar ibn ` Abdul Aziz (رح) used to recite this verse every morning by holding his beard and addressing his Self:

نھارک یا مغرور سھو و غفلۃ ولیلک نوم والرّدیٰ لک لازم

فلا انت فی الایقاظ یقظان حازم ولا انت فی النّوّام ناجِ و سالم

وتعٰی الٰی ما سوف تکرہ غبّہ کذٰلک فی الدّنیا تعیش البھایٔم

` O the duped one! Your whole day is spent in negligence and the night in sleep, while death is inevitable for you. Neither you are awake among the alert and woken nor are you the one who will get salvation from among the sleepers. You keep endeavoring for things which will soon bring you unpleasant results. Cattle and animals live like this in the world'. Verse:206 Commentary - - - Verse:207 Commentary - - - Verse:208 Commentary - - - Verse:209 Commentary - - - Verse:210 Commentary - - - Verse:211 Commentary - - - Verse:212 Commentary - - - Verse:213 Commentary - - - Verse:214 Commentary وَأَنذِرْ‌ عَشِيرَ‌تَكَ الْأَقْرَ‌بِينَ ﴿214﴾

And warn the nearest people of your clan, -26:214.

` Ashirah'o, عَشِيرَ‌ۃ means clan and by limiting it with 'aqrabin (the nearest people) it is used for close relatives. It is worth noting here that the mission of the Holy Prophet صلى الله عليه وسلم as a messenger is universal to the whole Ummah, then what is the wisdom in making it special for the members of the clan? But if we look at it rather closely, we will notice in it an easy and effective way for preaching, which would have far-reaching effect. One's own family members having the privilege of closeness are also entitled to have precedence over others on initiating any act of virtue. By virtue of close mutual relations they know each other well and anyone with false claims would get exposed in no time. Conversely, the one having good reputation among the family members would be readily accepted and listened to. Once the close relatives throw their weight to support a good cause, it brings in unity and mutual help between them. This way they develop a group of the family members on the basis of trust and sincerity and it becomes very easy to spend the daily life in an atmosphere of peace to follow the religious code. Then this homogeneous and sincere group works like a small power in preaching and spreading the precepts and code of religion to others. In another verse of the Holy Qur'an it is said قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارً‌ا (66:6) that is ` Save yourself and your family members from the fire of Jahannam'. Responsibility of saving one's dependent from the fire of Jahannam is placed on every member of the clan. This is an easy and simple way of reforming the conduct and morals. It is an everyday experience that in order to follow good conduct and morals and then to stick to them is only possible when the environment is favourable for that. If only one person in the entire household wishes to perform his prayers regularly, even that devotee will find it difficult to carry it out. In the present environment it has become difficult to abstain from the unlawful things not because it is not possible to keep away from them, but the reason is that when the whole fraternity is involved in a sin, it becomes very difficult for just one person to keep himself aloof. When this verse was revealed to Holy Prophet صلى الله عليه وسلم ، he called out all the members of the family and conveyed to them the message of truth. Although they did not accept the truth at that time but gradually the family members started converting to Islam. When the uncle of Holy Prophet صلى الله عليه وسلم Sayyidna Hamzah ؓ ، converted to Islam it provided great strength to the mission. Verse:215 Commentary - - - Verse:216 Commentary - - - Verse:217 Commentary - - - Verse:218 Commentary - - - Verse:219 Commentary - - - Verse:220 Commentary - - - Verse:221 Commentary - - - Verse:222 Commentary - - - Verse:223 Commentary - - - Verse:224 Commentary وَالشُّعَرَ‌اءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿224﴾

As for the poets, they are followed by the straying people. - 26:224.

شِعر (Shi'r) which is the origin of Shu` ara' and is translated as poetry; is an Arabic word which lexically means any statement based on imagination and ideas not confirmed by serious proofs. It is not necessary for being a شِعر 'Shi'r' in original Arabic to have a particular rhythm or qafiyah or radif.

Since the technical شِعر shi` r (poetry) which is always based on particular rhythms is generally composed of imaginary thoughts, the technical definition of شِعر shi` r (poetry) is "a composition of words having a particular rhythm and a similar sound at the end of each line (Qafiyah) ". The pagans of Makkah used to call the Holy Prophet صلى الله عليه وسلم a sha` ir (a poet) and the Holy Qur'an, a shi` r (poetry). Some commentators of the Holy Qur'an are of the view that the pagans of Makkah used to call the Qur'an a shi` r in its technical sense. But others are of the opinion that it was not so, because the infidels of Makkah were fully conversant with the code and principles of poetry, and it is obvious that Qur'an is not a book of poetry. Even a non-Arab would not accept that, not to say anything of the eloquent Arabs. On the contrary, the Arabs used to call him a poet in the literal sense of the word, that is they regarded his thoughts as imaginary. Their objective was to call him a liar, because the word Sha` ir is also used in the sense of lie, and Shi` r for a liar.

وَالشُّعَرَ‌اءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿224﴾

As for the poets, they are followed by the straying people. - 26:224

The word شَاعِر (Sha` ir) is used in this verse in its technical and commonly known meaning, that is the rhythmic composer. This interpretation is endorsed by a narration in Fatahul Bari that when this verse was revealed, the respected companions, Sayyidna ` Abdullah ibn Rawahah, Hassan ibn Thabit and Ka` b ibn Malik ؓ عنہم who were well known poets, went crying to Holy Prophet صلى الله عليه وسلم and submitted that this verse was revealed by Allah Ta' ala and they too were poets.

Then Holy Prophet صلى الله عليه وسلم said ` You go through the last part of the verse'. What he conveyed was that their poetry was not frivolous having bad intent, hence they were included in that exception which is mentioned in the last part of the verse. The commentators have therefore, elaborated that in the beginning of the verse the disbeliever poets are purported, because depraved people, defiant Shaitan and disobedient Jinn followed and narrated their poetry. (Fatahul Bari)

The place of poetry in Islamic Shari` ah (jurisprudence)

In the beginning of these verses the poetry is disapproved strongly and appears an object of God's wrath. But towards the end of Surah the exception allowed proves that poetry is not condemned completely. Only that poetry is condemned and abominable which encourages Allah's disobedience or puts hindrance in His remembrance, or disgraces and condemns someone falsely, or be obscene or leads to obscenity. But that poetry which is free from these sins and unbecoming things is exonerated by Allah Ta' ala through this verse إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (227). On the other hand the poetry which deals with the subjects of wisdom based on sermons and teachings is part of the virtues carrying reward in the Hereafter as reported by Sayyidna ` Ubayy Ibn Ka` b ؓ انّ من شعر حکمہ that is ` There is a poetry which contains wisdom'. (Bukhari) Hafiz ibn Hajar has said that here wisdom stands for rightful things based on truth. Ibn Battal has explained that the poetry dealing with Oneness of Allah, His remembrance and love for Islam is desirable and praiseworthy, and in the hadith under reference that type of poetry is in view. However, the poetry dealing with falsehood and obscenity is contemptible. This explanation is also confirmed by the following narrations:

1-` Amr ibn Sharid has reported through his father that Holy Prophet صلى الله عليه وسلم had listened 100 couplets of Umayyah ibn as-salt from him.

2-Mutarrif has reported that he traveled with Sayyidna ` Imran ibn Husain ؓ from Kufa to Basrah and he used to recite couplets on every stage of the journey.

3-Tabari (رح) has reported about the distinguished companions and tabi'in that they used to compose, listen and recite poetry.

4-Imam Bukhari رحمۃ اللہ علیہ has reported that Sayyidah ` A'ishah ؓ used to compose poetry.

5-Abu Ya` la has reported from Ibn ` Umar ؓ that the Holy Prophet صلى الله عليه وسلم has said, "Poetry is a composition". If its subject matter is good and useful, it is good, and if its subject is bad or sinful, it is bad. (Fatahul Bari)

Tafsir al-Qurtubi has remarked that from among the ten jurists of Madinah, who are well known for their learning and graciousness, 'Ubaidullah ibn ` Utbah ibn Masud ؓ was an eloquently articulate poet, and the poetry of Qadi Zubair ibn Bakkar was compiled in a book. Qurtubi has reproduced an observation of Abu ` Amr that no intelligent and knowledgeable person would take the poetry comprising of nice subjects as bad. It is also worth noting that among the noble companions who were the religious leaders, there is none who had either not composed the poetry himself or had not recited or listened to the composition of others with fondness.

Where poetry is condemned in certain narrations, it is with the purpose that one should not get engrossed so much in it that he neglects his worships and the Qur'an. Imam Bukhari (رح) has elaborated this subject in a separate chapter in which he has quoted from Sayyidna Abu Hurairah ؓ :

لاَن یَمتَلِیَٔ جَوفُ رَجُلِ قَیحاً یَرِیہِ خَیرُ اَن یَمتَلیَٔ شِعراً

It is better to fill up one's belly with pus than to fill it up with poetry'.

Imam Bukhari (رح) has explained that according to his understanding this statement portrays the situation when the poetry becomes dominant over remembrance of Allah Ta'ala, or in one's involvement with the Qur'an or with acquiring knowledge. But if the poetry is kept under check, it is not bad. Similarly, there is consensus of Ummah that the poetry which is obscene or contains defaming subjects is unlawful and is not permitted. This ruling is not exclusive to poetry only, but applies to any writing - prose or poetry. (Qurtubi)

Sayyidna 'Umar ibn Khattab رضی اللہ تعالیٰ عنہ had dismissed his governor, 'Adiyy ibn Nadlah from his position because he used to compose obscene poetry. Sayyidna ` Umar ibn ` Abdul 'Aziz (رح) had directed to exile ` Amr ibn Rabiah and 'Abul Ahwas on the same charge, but when ` Amr ibn Rabi'ah repented on his deeds, his repentance was accepted. (Qurtubi).

Every art or learning, which makes one oblivious of Allah and Hereafter, is contemptible

Ibn Abi Jamrah has ruled that excessive involvement in poetry and all such learning or art which makes one oblivious of the remembrance of Allah Ta'ala and causes doubts in the mind about beliefs of Islam or helps in promoting spiritual ills, fall under the same ruling as is given for contemptible poetry.

The depravity of the followers is often an indicator of the depravity of the leader

وَالشُّعَرَ‌اءُ يَتَّبِعُهُمُ الْغَاوُونَ ﴿224﴾

As for the poets, they are followed by the straying people. - 26:224

The poets are blamed in this verse that their followers are misled. Here the question arises that if it is the followers who are misled, how could the poets be blamed for the acts which their followers adopt? It is because the wrong deeds adopted by the followers are normally the signs of misdeeds of the one who is followed. But Maulana Ashraf ` Ali Thanavi (رح) has clarified that this rule will apply when the one who is followed has a hand in the misdeeds of the followers. For instance if there is no check on telling lies and backbiting in the meetings of the leader, and because of that his followers, who sit in his company, also adopt this habit, then this sin committed by the followers will be regarded as a manifestation of the sin of the one who is followed. But if the misdeeds are different from the deeds of the leader, then he cannot be made responsible for the misdeeds of his followers. For example, if a person follows a scholar for his beliefs diligently and sincerely, but does not follow the scholar in his righteous deeds and morals, then the scholar cannot be blamed for the former's lack of righteousness and morality. (Allah is pure and knows best).

Al-hamdulillah

The Commentary on

Surah Ash-Shu` ara'

Ends here. Verse:225 Commentary - - - Verse:226 Commentary - - - Verse:227 Commentary - - -