Bukhari

Hadith Commentary:
The meaning of "filling the belly" here is that, apart from poetry, he remembers nothing else.
He neither memorizes the Qur'an nor studies hadith.
He remains engrossed day and night in the pursuit of composing poetry, just as is the environment among most poets of this era, except whom Allah wills.
Those preachers should also reflect who, instead of Qur'an and hadith, fill their entire sermons with poetry and verse.
Thus, occasionally reciting verses of praise (hamd) and eulogy (na‘t) is not blameworthy.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah’s mentioned chapter heading is not to establish a legal ruling, but rather to clarify a hadith, because the apparent wording of the hadith indicates, in an absolute sense, the condemnation of poetry. However, what is meant by this are such poems that are obscene and corrupt morals, or such poets who are constantly engrossed in composing poetry day and night, and have no concern with anything else besides poetry—neither do they recite the Qur’an, nor memorize hadith, and they remain heedless of the remembrance of Allah. Or, what is meant are those poems composed in praise of tyrannical and oppressive rulers, or in which the charms of women are described.

(2)
The reason for the narration of this hadith is that the Messenger of Allah sallallahu alayhi wa sallam was traveling in the region of ‘Arj in Yemen when a poet appeared before him and began reciting poetry. The Messenger of Allah sallallahu alayhi wa sallam said:
“Seize this devil, or prevent this devil from reciting poetry.”
After this, he narrated the aforementioned hadith.
(Sahih Muslim, Kitab al-Shi‘r, Hadith: 5895(2259))

Hadith Commentary:
Vocabulary of the Hadith:
(1)
yareeh:
That which corrupts it.
(2)
al-wari:
This refers to the disease
that spoils the stomach or consumes its lungs.

Benefits and Issues:
For a person to be so overwhelmed and dominated by poetry that he becomes deprived of acquiring the Qur’an, Sunnah, and Islamic sciences, and remains heedless of the remembrance of Allah and obligatory duties, is disliked,
even if that poetry is good.
However, those poems
which teach disbelief or immorality,
in which someone’s honor is maligned, or in which, being immersed in love and passion, a woman is excessively praised,
or which are contrary to the Shari‘ah—such poetry is, in every circumstance, disliked and blameworthy.

Explanation:
1:
The reconciliation between the hadiths of the previous chapter and those of this chapter is as follows: If poetry consists of themes such as monotheism and Sunnah, noble character, exhortation and admonition, advice and counsel, and wisdom and sagacity, then reciting or reading such poetry is entirely permissible. However, if it contains themes of disbelief, polytheism, innovation, or matters contrary to the Shariah, or if it consists of vulgar and obscene verses, then to internalize (or mention) such poetry in one’s heart and mind is more detestable and harmful than pus and filth.

Benefits and Issues:
Poetry is a natural and essential part of expression.
However, it cannot be denied that the religious temperament does not favor poetry.
In the best generations (khayr al-quroon), poetry and poets were indeed employed for the propagation of truth and the defense of Islam, but as an art form, it was never encouraged.
Therefore, if a person of knowledge makes poetry his sole occupation and becomes heedless of the Qur’an and the remembrance of Allah, then this is extremely blameworthy.
However, if one remains within the bounds of moderation and uses this taste and art for the propagation of truth and the refutation of falsehood, then without doubt, it is a virtuous act.