سُوْرَةُ يٰسٓ
Surah Yaseen (36) — Ayah 69
وَمَا عَلَّمْنَـٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ ﴿69﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And We have not taught him (Muhammad صلى الله عليه وسلم) poetry, nor is it suitable for him. This is only a Reminder and a plain Qur’ân.
Word by Word — Arabic, Transliteration & Meaning
وَمَا
wamā
And not
عَلَّمْنَـٰهُ
ʿallamnāhu
We taught him
ٱلشِّعْرَ
l-shiʿ'ra
[the] poetry
وَمَا
wamā
and not
يَنۢبَغِى
yanbaghī
it is befitting
لَهُۥٓ ۚ
lahu
for him
إِنْ
in
Not
هُوَ
huwa
it
إِلَّا
illā
(is) except
ذِكْرٌۭ
dhik'run
a Reminder
وَقُرْءَانٌۭ
waqur'ānun
and a Quran
مُّبِينٌۭ
mubīnun
clear
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
69. We did not teach this Prophet poetry [61], nor is it fitting [62] for him. This is only a reminder and a clear, recited Book.
[61] Poetry is not suitable for you because, in the speech of poets, unless there is an admixture of falsehood and exaggeration, their speech does not acquire beauty or charm, nor does anyone appreciate their verses. Furthermore, no matter how lofty their imaginations may be, they have no connection with practical life. This is why the practical lives of poets are generally contrary to their words, and the third reason is that there is no determined path for their way of thinking; rather, they are seen rambling in every field like an unbridled horse. If there is anything desirable in poetry, it is its effect and appeal, and this quality is found in the Quran to the highest degree, even though it is in prose. In other words, whatever was useful or the spirit of poetry is fully present in the Quran, and perhaps this is the reason why the Arabs, who prided themselves on their eloquence and rhetoric—and for this reason called non-Arabs "Ajamis"—began to call the Quran poetry or magic, and its bearer a poet or magician. Otherwise, the truth is that poetry and magic have no relation to the Quran. Has it ever happened that, on the basis of poetry or magic, such a magnificent and everlasting edifice of nationhood and spirituality could be erected in the world as was established on the foundation of Quranic teachings and remains established to this day?
Your Breaking of Meter When Reciting Poetry:
Allah Almighty created your ﷺ nature in such a way that you ﷺ could not compose poetry in meter, and if you ever recited a verse of another poet, you would break its meter. Thus, Sayyiduna Rafi‘ bin Khadij ؓ says that the Messenger of Allah ﷺ, from the spoils of the Battle of Hawazin, gave Abu Sufyan bin Harb, Safwan bin Umayyah, ‘Uyainah bin Hisn, and Aqra‘ bin Habis one hundred camels each, and gave ‘Abbas bin Mirdas (Ansari) somewhat less, so he composed a few verses, the first of which was:
﴿اتجعل نهبي و نهب العبيد﴾
﴿بين العيينه والاقرع﴾
(that is, are you ﷺ giving my and my horse ‘Ubayd’s share to ‘Uyainah and Aqra‘?)
When this complaint reached you ﷺ, you gathered only the Ansar under a tent, then asked them, "Who among you has said this verse?" And when you recited the above verse, you recited it as:
﴿اتجعل نهبي ونهب العبيد﴾
﴿بين الاقرع والعيينة﴾
That is, you ﷺ broke the meter of the second hemistich. Upon hearing this, a Companion remarked, "Allah Almighty has spoken the truth:"
﴿وَمَا عَلَّمْنٰهُ الشِّعْرَ وَمَا يَنْبَغِيْ لَه﴾ [مسلم۔ کتاب الجہاد وا لسیر۔ باب فتح مکۃ عن ابی ہریرہ]
In your entire life, you ﷺ spoke only two or three verses, which, if called rhythmic speech instead of poetry, would be more appropriate. In reality, they were pieces of prose that spontaneously became rhythmic, and they are as follows:
1.
The Verses of the Prophet ﷺ:
Sayyiduna Jundub bin ‘Abdullah Bajali relates that once during jihad, you ﷺ stumbled, causing your toe to bleed. At that time, addressing your toe, you ﷺ recited this verse:
﴿هَلْ أنْتِ اِلَّا اِصْبَعٌ دَمِيْتِ﴾
﴿وَ فِي سَبِيْلِ اللّٰه مَا لَقِيْتِ﴾
"You are but a toe that has become bloodied. If you have been wounded in the path of Allah, then what of it?" [بخاری کتاب الادب۔ باب مایجوز من الشعر]
2. During the Battle of Hunayn, there came a moment when many Companions fled the battlefield. At that time, you were riding a white mule, advancing with great zeal toward the enemy, and simultaneously reciting this verse:
﴿اَنَا النَّبِيُّ لَاكَذِبْ﴾
﴿اَنَا ابْنُ عَبْدِ الْمُطَّلِبْ﴾
"There is no falsehood in it: I am a Prophet. I am the son of ‘Abdul Muttalib." [بخاری۔ کتاب المغازی۔ باب قولہ تعالیٰ یوم حنین اذ أعجبتکم کثرتکم]
[62]
Why Were You Not Taught Poetry?
We did not make your ﷺ nature poetic because this Quran is a book of guidance, in which the solid realities of the life of this world and the Hereafter are mentioned, whereas poetry is mere play of the mind and fanciful constructs. So, when the Quran has no relation to poetry, the nature of the bearer of the Quran should be in accordance with the temperament of the Quran, not that of a poet.
[61] Poetry is not suitable for you because, in the speech of poets, unless there is an admixture of falsehood and exaggeration, their speech does not acquire beauty or charm, nor does anyone appreciate their verses. Furthermore, no matter how lofty their imaginations may be, they have no connection with practical life. This is why the practical lives of poets are generally contrary to their words, and the third reason is that there is no determined path for their way of thinking; rather, they are seen rambling in every field like an unbridled horse. If there is anything desirable in poetry, it is its effect and appeal, and this quality is found in the Quran to the highest degree, even though it is in prose. In other words, whatever was useful or the spirit of poetry is fully present in the Quran, and perhaps this is the reason why the Arabs, who prided themselves on their eloquence and rhetoric—and for this reason called non-Arabs "Ajamis"—began to call the Quran poetry or magic, and its bearer a poet or magician. Otherwise, the truth is that poetry and magic have no relation to the Quran. Has it ever happened that, on the basis of poetry or magic, such a magnificent and everlasting edifice of nationhood and spirituality could be erected in the world as was established on the foundation of Quranic teachings and remains established to this day?
Your Breaking of Meter When Reciting Poetry:
Allah Almighty created your ﷺ nature in such a way that you ﷺ could not compose poetry in meter, and if you ever recited a verse of another poet, you would break its meter. Thus, Sayyiduna Rafi‘ bin Khadij ؓ says that the Messenger of Allah ﷺ, from the spoils of the Battle of Hawazin, gave Abu Sufyan bin Harb, Safwan bin Umayyah, ‘Uyainah bin Hisn, and Aqra‘ bin Habis one hundred camels each, and gave ‘Abbas bin Mirdas (Ansari) somewhat less, so he composed a few verses, the first of which was:
﴿اتجعل نهبي و نهب العبيد﴾
﴿بين العيينه والاقرع﴾
(that is, are you ﷺ giving my and my horse ‘Ubayd’s share to ‘Uyainah and Aqra‘?)
When this complaint reached you ﷺ, you gathered only the Ansar under a tent, then asked them, "Who among you has said this verse?" And when you recited the above verse, you recited it as:
﴿اتجعل نهبي ونهب العبيد﴾
﴿بين الاقرع والعيينة﴾
That is, you ﷺ broke the meter of the second hemistich. Upon hearing this, a Companion remarked, "Allah Almighty has spoken the truth:"
﴿وَمَا عَلَّمْنٰهُ الشِّعْرَ وَمَا يَنْبَغِيْ لَه﴾ [مسلم۔ کتاب الجہاد وا لسیر۔ باب فتح مکۃ عن ابی ہریرہ]
In your entire life, you ﷺ spoke only two or three verses, which, if called rhythmic speech instead of poetry, would be more appropriate. In reality, they were pieces of prose that spontaneously became rhythmic, and they are as follows:
1.
The Verses of the Prophet ﷺ:
Sayyiduna Jundub bin ‘Abdullah Bajali relates that once during jihad, you ﷺ stumbled, causing your toe to bleed. At that time, addressing your toe, you ﷺ recited this verse:
﴿هَلْ أنْتِ اِلَّا اِصْبَعٌ دَمِيْتِ﴾
﴿وَ فِي سَبِيْلِ اللّٰه مَا لَقِيْتِ﴾
"You are but a toe that has become bloodied. If you have been wounded in the path of Allah, then what of it?" [بخاری کتاب الادب۔ باب مایجوز من الشعر]
2. During the Battle of Hunayn, there came a moment when many Companions fled the battlefield. At that time, you were riding a white mule, advancing with great zeal toward the enemy, and simultaneously reciting this verse:
﴿اَنَا النَّبِيُّ لَاكَذِبْ﴾
﴿اَنَا ابْنُ عَبْدِ الْمُطَّلِبْ﴾
"There is no falsehood in it: I am a Prophet. I am the son of ‘Abdul Muttalib." [بخاری۔ کتاب المغازی۔ باب قولہ تعالیٰ یوم حنین اذ أعجبتکم کثرتکم]
[62]
Why Were You Not Taught Poetry?
We did not make your ﷺ nature poetic because this Quran is a book of guidance, in which the solid realities of the life of this world and the Hereafter are mentioned, whereas poetry is mere play of the mind and fanciful constructs. So, when the Quran has no relation to poetry, the nature of the bearer of the Quran should be in accordance with the temperament of the Quran, not that of a poet.
