Intro
The Quran exonerated prophets from the descriptions of them in the Torah and Bible. Allah told us in the Quran that prophets were good people, and they never willfully committed sins. The Quran also told us that prophets were not poets, thus, Muhammad (saw) was not a poet (36:70, see Tafsir Ibn Kathir)(See 26:224-227 also). Nevertheless, we aren’t arguing that Muslims can’t be poets, however, we are arguing that Muhammad (Saw) and all other prophets and messengers were not poets, it is not befitting of them. Furthermore, Mirza Ghulam Ahmad began writing poetry in his very first book, the Barahin-i-Ahmadiyya vol. 1-2, and continued to do so throughout this career. In fact, MGA and his team concocted many arabic poems that Ahmadi’s memorize and recite at meetings and ijtema’s (qaseedah). Ahmadi’s recite MGA’s poetry proudly (urdu nazams), however, they forget that MGA considered himself to be the perfect reflection of Muhammad (saw)(second coming of Muhammad (Saw)), however, not in the case of poetry, this is very ironic. IN fact, in 1892, MGA and his team of writers wrote their famous “Qasidah”, which is long arabic poem that al Ahmadi’s are encouraged to memorize.
_____________________________________________________________________________________________ Al Hakam, 28 August-7 September 1938, p. 2
https://www.alhakam.org/the-promised-messiahs-usage-of-verse/

“The need to add poetry in my writings arose because there are people of certain natures, that if they are told any truth in a thousand paragraphs in prose, they do not understand, but if the same concept is conveyed in a poetic couplet, then the poetic couplets have a lot of impact on them and they are stunned by listening to the couplet and immediately accept the truth. An example of this is like that doctor, who, when they see that medicine is no longer useful to the patient orally, suggests an injection for the patient. And by this means, the ailment of the patient is relieved and healed. So this is the case with our poetry and sukhan. And it has been experienced that, for some people, poetic form of text is more effective than the one in prose. That is why the Holy Quran has been revealed in verses that also rhyme. If that were not the case, we would have no need to write poetic couplets.

“Many were presented with diverse arguments, but they did not work. However, when they read poetic couplets, they greatly influenced the same deniers and immediately, they accepted the truth.”
______________________________________________________________________________________________Seerat-e-Tayyabah, by Hazrat Mirza Bashir Ahmadra, pp. 27-28

“Once, the Promised Messiah was walking alone in the mosque in the neighbourhood of his house, known as Masjid Mubarak, and was humming something. Tears flowed from his eyes. A sincere friend came from outside and heard that he was reciting the couplet of Hazrat Hassan bin Thabitra which he had written on the demise of the Holy Prophetsa:

کُنتَ السَّوادَ لِنَاظِرِی فَعَمِیَ عَلَیَّ النَّاظِرُ

مَنْ شَآءَ بَعْدکَ فَلْیَمُتْ فَعَلَیْکَ کُنْتُ اُحَاذِرُ

“O my Prophetsa! You were the pupil of my eye. So, my eyes are now blind after your death; Now, whosoever dies after you may die. For I only feared your death.”

The narrator states that when I saw the Promised Messiah weeping like this and walking alone in the mosque, I got worried and asked what the matter was and what shock Huzoor had received. The Promised Messiah said, “I was reciting this couplet of Hassan bin Thabitra at that time and I wished that I had been the one who [originally] recited this couplet.”
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The Promised Messiah’s usage of verse


“In the time of our Prophet, peace and blessings of Allah be upon him, the eloquence and rhetoric was at its peak, so the Holy Quran was also revealed to him in the same manner, as a great miracle. This manner was adopted because poets were considered magicians and their speaking quality had such an influence that whatever they wanted someone to do, they would have achieved it by reciting a few couplets […] they had the tongue which was able to bring bravery and courage in them. In every case, they used poetry and they were the recipients of:

فِیْ کُلِّ وَادِِ یَّھِیْمُوْنَ

Therefore, according to the need of that age, Allah the Almighty sent His Word and expressed his miracle through this Word.” (Al Hakam, Vol. 6, No. 15, 24 April 1902, p. 7)

In response to a question regarding poetry, the Promised Messiahas stated:

“The Holy Prophetsa also, upon hearing about a melodious person, asked him to recite few poetic couplets and said:

رَحِمَکَ اللہُ

“‘May Allah have mercy on you.’

“Each person, to whom he would say these words, would become a martyr. So, this person was also martyred as soon he went to the battlefield. After the demise of the Holy Prophetsa, a Companionra recited a few poetic couplets. Hazrat Umarra stopped him from reciting it in the mosque. The Companionra got angry and said, ‘Who are you to stop me? I have recited poetic couplets here in this same mosque, in front of the Holy Prophetsa and he did not forbid me.’ Hazrat Umarra did not argue with this.” (Malfuzat [1988], Vol. 3, p. 162)

A person’s objection was presented to the Promised Messiahas that “Mirza Sahib writes poetry”. Upon this, the Promised Messiahas replied:

“The Holy Prophetsa has also recited poetry himself. There is not much difference between reciting and writing. Some Companionsra of the Holy Prophetsa were poets too. Moreover, qasaaid (encomiums) by Hazrat Aishara, Hazrat Imam Hassanra and Hazrat Imam Hussainra are well known. Hazrat Hassan bin Thabitra wrote a qaseedah upon the death of the Holy Prophetsa.

“Syed Abdul Qadirrh has also written qasaaid. You cannot provide any proof about any Companionra that they did not say a little or a lot of poetry, but the Holy Prophetsa did not forbid anyone. Many verses of the Holy Quran are in poetic metre.” (Ibid)

A person came to the Promised Messiahas and expressed that poets had been condemned in the last few verses of Surah al-Shu‘ara. The Promised Messiahas replied:

“Have a look at it again. There, Allah the Almighty condemns the immoral and abusive poets, and the believer poets have been exempted by Allah Himself. The whole of Psalms is poetic. The poems of Jeremiahas, Solomonas and Mosesas are found in the Torah. This proves that poetry is not a sin as long as it is not a poem of immorality and abusive words. I have received revelations from Allah the Almighty, some of them are in verse and some in the form of couplets.” (Ibid, p. 163)

As mentioned at the start, the Holy Prophetsa also said poetic verses. Here are some examples:

Hazrat Jundubra states that during a battle, the Holy Prophetsa injured his finger and he read the following couplet addressing his finger:

ھل انت الا اصبع دمیت

و فی سبیل اللہ ما لقیت

Meaning, “You are just a finger that has been injured and suffered in the way of Allah. (Sahih Muslim, Book of Jihad)

Then, the Holy Prophetsa recited the following couplet in the Battle of Hunain:

اَنَا النَّبِیُّ لاَ کَذِب

اَنَا ابنُ عَبدِ المُطَّلِب

Meaning, “I am a prophet. I am not a liar. I am the son of Abdul Mutalib.”

In addition to the Holy Prophet’ssa poetry, there are traditions related to the poetry by his Companionsra and Khulafa-e-Rashideenra as well.

The poetry of Hazrat Hassan bin Thabitra has a special place in the history of Islam. When mentioning his poetry, it is necessary to write about his poetic couplets, which he recited on the death of the Holy Prophetsa. The Promised Messiahas also loved these couplets of Hazrat Hassanra. As it is mentioned:

“Once, the Promised Messiahas was walking alone in the mosque in the neighbourhood of his house, known as Masjid Mubarak, and was humming something. Tears flowed from his eyes. A sincere friend came from outside and heard that he was reciting the couplet of Hazrat Hassan bin Thabitra which he had written on the demise of the Holy Prophetsa:

کُنتَ السَّوادَ لِنَاظِرِی فَعَمِیَ عَلَیَّ النَّاظِرُ

مَنْ شَآءَ بَعْدکَ فَلْیَمُتْ فَعَلَیْکَ کُنْتُ اُحَاذِرُ

“O my Prophetsa! You were the pupil of my eye. So, my eyes are now blind after your death; Now, whosoever dies after you may die. For I only feared your death.”

The narrator states that when I saw the Promised Messiahas weeping like this and walking alone in the mosque, I got worried and asked what the matter was and what shock Huzooras had received. The Promised Messiahas said, “I was reciting this couplet of Hassan bin Thabitra at that time and I wished that I had been the one who [originally] recited this couplet.” (Seerat-e-Tayyabah, by Hazrat Mirza Bashir Ahmadra, pp. 27-28)
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Tafsir Ibn Kathir on 26:224–227
http://m.qtafsir.com/Surah-Ash-Shuara/Refutation-of-the-Claim-that-t—

Refutation of the Claim that the Prophet was a Poet

﴿ وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلۡغَاوُ ۥنَ ﴾

(As for the poets, the astray ones follow them.) `Ali bin Abi Talhah reported from Ibn `Abbas that this means: “The disbelievers follow the misguided among mankind and the Jinn.” This was also the view of Mujahid, `Abdur-Rahman bin Zayd bin Aslam, and others. `Ikrimah said, “Two poets would ridicule one another in verse, with one group of people supporting one and another group supporting the other. Hence Allah revealed the Ayah,

﴿ وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلۡغَاوُ ۥنَ ﴾

(As for the poets, the erring ones follow them.)

﴿ أَلَمۡ تَرَ أَنَّهُمۡ فِى ڪُلِّ وَادٍ۬ يَهِيمُونَ ﴾

(See you not that they speak about every subject in their poetry) `Ali bin Abi Talhah reported from Ibn `Abbas that this means: “They indulge in every kind of nonsense.” Ad-Dahhak reported that Ibn `Abbas said, “They engage in every kind of verbal art.” This was also the view of Mujahid and others.

﴿ وَأَنَّہُمۡ يَقُولُونَ مَا لَا يَفۡعَلُونَ ﴾

(And that they say what they do not do.) Al-`Awfi reported that Ibn `Abbas said that at the time of the Messenger of Allah , two men, one from among the Ansar and one from another tribe, were ridiculing one another in verse, and each one of them was supported by a group of his own people, who were the foolish ones, and Allah said:

﴿ وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلۡغَاوُ ۥنَ • أَلَمۡ تَرَ أَنَّهُمۡ فِى ڪُلِّ وَادٍ۬ يَهِيمُونَ • وَأَنَّہُمۡ يَقُولُونَ مَا لَا يَفۡعَلُونَ ﴾

(As for the poets, the erring ones follow them. See you not that they speak about every subject in their poetry And that they say what they do not do.) What is meant here is that the Messenger, to whom this Qur’an was revealed, was not a soothsayer or a poet, because his situation was quite obviously different to theirs, as Allah says:

﴿ وَمَا عَلَّمۡنَـٰهُ ٱلشِّعۡرَ وَمَا يَنۢبَغِى لَهُ ۥۤ‌ۚ إِنۡ هُوَ إِلَّا ذِكۡرٌ۬ وَقُرۡءَانٌ۬ مُّبِينٌ۬ ﴾

(And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur’an.) (36:69),

﴿ إِنَّهُ ۥ لَقَوۡلُ رَسُولٍ۬ كَرِيمٍ۬ • وَمَا هُوَ بِقَوۡلِ شَاعِرٍ۬‌ۚ قَلِيلاً۬ مَّا تُؤۡمِنُونَ • وَلَا بِقَوۡلِ كَاهِنٍ۬‌ۚ قَلِيلاً۬ مَّا تَذَكَّرُونَ • تَنزِيلٌ۬ مِّن رَّبِّ ٱلۡعَـٰلَمِينَ ﴾

(That this is verily, the word of an honored Messenger. It is not the word of a poet, little is that you believe! Nor is it the word of a soothsayer, little is that you remember! This is the Revelation sent down from the Lord of all that exists.) (69:40-43)

The Exception of the Poets of Islam

﴿ إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ ﴾

(Except those who believe and do righteous deeds,) Muhammad bin Ishaq narrated from Yazid bin `Abdullah bin Qusayt, that Abu Al-Hasan Salim Al-Barrad, the freed servant of Tamim Ad-Dari said: “When the Ayah —

﴿ وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلۡغَاوُ ۥنَ ﴾

(As for the poets, the erring ones follow them.) was revealed, Hassan bin Thabit, `Abdullah bin Rawahah and Ka`b bin Malik came to the Messenger of Allah , weeping, and said: “Allah knew when He revealed this Ayah that we are poets. The Prophet recited to them the Ayah,

﴿ إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ ﴾

(Except those who believe and do righteous deeds,) and said:

« أَنْتُم »

((This means) you.)

﴿ وَذَكَرُواْ ٱللَّهَ كَثِيرً۬ا ﴾

(and remember Allah much). He said:

« أَنْتُم »

((This means) you.)

﴿ وَٱنتَصَرُواْ مِنۢ بَعۡدِ مَا ظُلِمُواْ‌ۗ ﴾

(and vindicate themselves after they have been wronged. ) He said:

« أَنْتُم »

((This means) you.) This was recorded by Ibn Abi Hatim and Ibn Jarir from the narration of Ibn Ishaq. But this Surah was revealed in Makkah, so how could the reason for its revelation be the poets of the Ansar This is something worth thinking about. The reports that have been narrated about this are all Mursal and cannot be relied on. And Allah knows best. But this exception could include the poets of the Ansar and others. It even includes those poets of the Jahiliyyah who indulged in condemning Islam and its followers, then repented and turned to Allah, and gave up what they used to do and started to do righteous deeds and remember Allah much, to make up for the bad things that they had previously said, for good deeds wipe out bad deeds. So they praised Islam and its followers in order to make up for their insults, as (the poet) `Abdullah bin Az-Zab`ari said when he became Muslim: “O Messenger of Allah, indeed my tongue will try to make up for things it said when I was bad — When I went along with the Shaytan during the years of misguidance, and whoever inclines towards his way is in a state of loss.” Similarly, Abu Sufyan bin Al-Harith bin `Abd Al-Muttalib was one of the most hostile people towards the Prophet, even though he was his cousin, and he was the one who used to mock him the most. But when he became Muslim, there was no one more beloved to him than the Messenger of Allah . He began to praise the Messenger of Allah where he had mocked him, and take him as a close friend where he had regarded him as an enemy.

﴿ وَٱنتَصَرُواْ مِنۢ بَعۡدِ مَا ظُلِمُواْ‌ۗ ﴾

(and vindicate themselves after they have been wronged.) Ibn `Abbas said, “They responded in kind to the disbelievers who used to ridicule the believers in verse.” This was also the view of Mujahid, Qatadah and several others. It was also recorded in the Sahih that the Messenger of Allah said to Hassan:

« اهْجُهُم »

(Ridicule them in verse.) Or he said:

« َهاجِهِمْ وَجِبْرِيلُ مَعَك »

(Ridicule them in verse, and Jibril is with you.) Imam Ahmad recorded that Ka`b bin Malik said to the Prophet, “Allah has revealed what He revealed about the poets. The Messenger of Allah said:

« إِنَّ الْمُؤْمِنَ يُجَاهِدُ بِسَيْفِهِ وَلِسَانِهِ، وَالَّذِي نَفْسِي بِيَدِهِ لَكَأَنَّ مَا تَرْمُونَهُمْ بِهِ نَضْحُ النَّـبْل »

(The believer wages Jihad with his sword and with his tongue, By the One in Whose Hand is my soul, it is as if you are attacking them with arrows.)

﴿ وَسَيَعۡلَمُ ٱلَّذِينَ ظَلَمُوٓاْ أَىَّ مُنقَلَبٍ۬ يَنقَلِبُونَ ﴾

(And those who do wrong will come to know by what overturning they will be overturned.) This is like the Ayah,

﴿ يَوۡمَ لَا يَنفَعُ ٱلظَّـٰلِمِينَ مَعۡذِرَتُہُمۡۖ ﴾

(The Day when their excuses will be of no profit to wrongdoers) (40: 52). According to the Sahih, the Messenger of Allah said:

« إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَة »

(Beware of wrongdoing, for wrongdoing will be darkness on the Day of Resurrection.) Qatadah bin Di`amah said concerning the Ayah —

﴿ وَسَيَعۡلَمُ ٱلَّذِينَ ظَلَمُوٓاْ أَىَّ مُنقَلَبٍ۬ يَنقَلِبُونَ ﴾

(And those who do wrong will come to know by what overturning they will be overturned.) this refers to the poets and others. This is the end of the Tafsir Surat Ash-Shu`ara’. Praise be to Allah, Lord of the worlds.

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36:70 via Tafsir Ibn Kathir
http://m.qtafsir.com/Surah-Ya-Seen/Allah-does-not-teach-His-Messe—

(69. And We have not taught him poetry, nor is it suitable for him. This is only a Reminder and a plain Qur’an.) (70. That he or it may give warning to him who is living, and that Word may be justified against the disbelievers.)

 

Allah does not teach His Messenger Poetry

﴿ وَمَا عَلَّمۡنَـٰهُ ٱلشِّعۡرَ وَمَا يَنۢبَغِى لَهُ ۥۤ‌ۚ ﴾

(And We have not taught him poetry, nor is it suitable for him.) Allah tells us that He has not taught His Prophet Muhammad poetry.

﴿ وَمَا يَنۢبَغِى لَهُ ۥۤ‌ۚ ﴾

(nor is it suitable for him.) means, he did not know how to compose it, he did not like it and he had no natural inclination towards it. It was narrated that he never memorized a stanza of poetry with the correct meter or rhyme — he would transpose words or memorize it incompletely. In Ad-Dala’il, Al-Bayhaqi recorded that the Messenger of Allah said to Al-`Abbas bin Mirdas As-Sulami, may Allah be pleased with him:

« أَنْتَ الْقَائِلُ: أَتَجْعَلُ نَهْبِي وَنَهْبَ الْعُبَيدِ بَيْنَ الْأَقْرَعِ وَعُيَيْنَة »

(You are the one who said: “Do you distribute my booty and the booty of the servants between Al-Aqra` and `Uyainah.”) He said, “It is `Uyainah and Al-Aqra`.” He said:

« الْكُلُّ سَوَاء »

(It is all the same.) i.e., it means the same thing. And Allah knows best. This is because Allah taught him the Qur’an, which

﴿ لَّا يَأۡتِيهِ ٱلۡبَـٰطِلُ مِنۢ بَيۡنِ يَدَيۡهِ وَلَا مِنۡ خَلۡفِهِۦ‌ۖ تَنزِيلٌ۬ مِّنۡ حَكِيمٍ حَمِيدٍ۬ ﴾

(Falsehood cannot come to it from before it or behind it; sent down by the All-Wise, Worthy of all praise.) (41:42). This is not poetry, as some of the ignorant disbelievers of the Quraysh claimed; neither is it sorcery, a fabrication or a magic spell, as the misguided and ignorant people variously suggested. The Prophet was naturally disinclined to compose verse, and was forbidden to do so by Divine Law.

﴿ إِنۡ هُوَ إِلَّا ذِكۡرٌ۬ وَقُرۡءَانٌ۬ مُّبِينٌ۬ ﴾

(This is only a Reminder and a plain Qur’an.) means, it is clear and self-explanatory to the one who ponders and comprehends its meanings, Allah says:

﴿ لِّيُنذِرَ مَن كَانَ حَيًّ۬ا ﴾

(That he or it may give warning to him who is living,) meaning, so that this plain Qur’an might warn every living person on the face of the earth. This is like the Ayat:

﴿ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَ‌ۚ ﴾

(that I may therewith warn you and whomsoever it may reach) (6:19).

﴿ وَمَن يَكۡفُرۡ بِهِۦ مِنَ ٱلۡأَحۡزَابِ فَٱلنَّارُ مَوۡعِدُهُ ۥ‌ۚ ﴾

(but those of the sects that reject it, the Fire will be their promised meeting place) (11:17). Those who will benefit from his warning will be those whose hearts are alive and who have enlightened insight, as Qatadah said, “Alive of heart and alive of insight.” Ad-Dahhak said, “This means wise.”

﴿ وَيَحِقَّ ٱلۡقَوۡلُ عَلَى ٱلۡكَـٰفِرِينَ ﴾

(and that Word may be justified against the disbelievers.) means, it is a mercy to the believers and evidence against the disbelievers.

﴿ أَوَلَمۡ يَرَوۡاْ أَنَّا خَلَقۡنَا لَهُم مِّمَّا عَمِلَتۡ أَيۡدِينَآ أَنۡعَـٰمً۬ا فَهُمۡ لَهَا مَـٰلِكُونَ • وَذَلَّلۡنَـٰهَا لَهُمۡ فَمِنۡہَا رَكُوبُہُمۡ وَمِنۡہَا يَأۡكُلُونَ • وَلَهُمۡ فِيہَا مَنَـٰفِعُ وَمَشَارِبُ‌ۖ أَفَلَا يَشۡكُرُونَ ﴾

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Links and Related Essay’s

http://m.qtafsir.com/Surah-Ash-Shuara/Refutation-of-the-Claim-that-t—

#Ahmadis believe that 62:3 of the Quran announces that Mirza Ghulam Ahmad is the second coming of Muhammad (saw)(Nauzobillah)

Mirza Ghulam Ahmad’s famous Qasidah (1892)

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