Religious Poetry of Imam Ahmad Raza Khan: A Poetic Masterpiece II
Elements of praise of Allah in the poetry of Imam Ahmed Raza Khan:
The religious poetry of Imam Ahmad Raza includes the praise and glorification of Allah. Poems can emphasize the attributes of God, the beauty of creation, and the importance of spirituality. The text explores a prevalent theme of praising Allah. The poetry of this collection beautifully conveys a deep reverence for Allah. In all the verses, there is a constant focus on highlighting the attributes and kindness of Allah, emphasizing His majesty, omnipotence and benevolence.
1-We are weak; the rover is so stormy and wide.
O God! How shell we cross it and reach the other side.
The effect of the strong wine on us is so serious.
The Sun is about to set but we are still unconscious (p-32)
Moreover, he says,
2- O Allah! we need your help in every place,
May the prophet solve our problems with his grace!
O Allah! I wish to forget my death’s agony and pain!
Seeing the prophet after death will be my gain! (p-37)
Imam Ahmad Raza Khan’s Naat:
There are many examples throughout this collection where Imam Ahmad Raza’s poetry expresses love, admiration, and respect for the Prophet (peace be upon him). These verses serve to impress and deepen the reader’s relationship with the Prophet, reinforcing the importance of his teachings and setting an example of love for one’s Prophet Muhammad (peace be upon him).
1-Muhammad is the symbol of God’s dignity
His visible diversity has an invisible unity
He is the essence and cause of his creation
Wide variety has in him a unique summation (p. 18)
The poet’s love and praise for Hazrat Muhammad (peace be upon him) is evident. He says that you are the cause of the universe, and you are the best creation of Allah. The poet emphasizes the exaltation of the name of the Prophet by recognizing it as a salve for the hearts. This verse also highlights the noble role of the Prophet as a guide for humanity, which is a sign of the poet’s deep devotion and reverence. In another place, in this verse, he says,
2- None like you was ever seen or created
Authority stands in your person consummated (p.22)
The following lines beautifully encapsulate the poet’s profound admiration and reverence for Prophet Muhammad (peace be upon him). Overall, every stanza of his Naat exemplifies the poet’s profound understanding of the Prophet’s attributes and the poet’s deep devotion and submission to his presence. It showcases the poet’s recognition of the Prophet’s magnificence, guidance, wisdom, and knowledge, inspiring readers to reflect on and embrace the awe-inspiring majesty of Allah and his messenger prophet Muhammad (peace be upon him) in their own spiritual journey. The poet subtly conveys deep reverence and devotion. The text eloquently describes the Prophet’s reverence and fosters gratitude and reflection. Through these verses, readers are invited to develop a profound connection with Prophet Muhammad (PBUH). recognizing His magnificence and embracing the path of spiritual fulfillment.
Miracles of Prophet (PBUH) in Ahmad Raza Khan’s poetry:
Muslims believe that the ministry of the Prophet Muhammad was supported by physical miracles witnessed and reported by a generation of outstanding moral integrity. This paper will present the most authentically transmitted miracles after assessing their efficacy, plausibility, and provenance.
While the Qur’an is the greatest miracle of the Prophet and is certainly sufficient as a miracle on its own, this does not negate the fact that Allah has blessed you with many other miracles along with it. In other words, belief in Muhammad’s prophethood does not depend on his miracles, but historically reliable reports of these miracles make their occurrence undeniable and a powerful cultivator of belief. Of course, the believer is always encouraged to attain higher states of belief through contemplation, the acquisition of knowledge, and the purification of his heart until he himself can bear witness to the truth through the message of Islam. However, we should not underestimate the fact that some people’s psychological makeup better prepares them to walk the “path of miracles” to the gates of faith. Its pioneers include Khadija Bint E Khuwayld (RA).
A third class of humanity was brought to faith by God’s miracles, while a fourth class was inspired by the achievements of the Prophet’s life, and a fifth class simply followed their leaders who came within the realm of Islam.
In addition to bringing some people to faith, miracles enhance existing faith by instilling immense love, respect, and admiration for the Prophet (peace be upon him) in those who read these stories. Contemplation of God’s mercy and help to believers gives believers firm belief in divine provision and help in times of hardship and difficulty. Reading and believing in the reality of divine power manifested through these miracles enables one to dream big, push one’s limits, and shake off self-limiting beliefs. One recognizes that the natural order, apparently determined, is in fact entirely dependent on divine will. Here we describe the miracles of Prophet Muhammad’s (PBUH) imam Ahmad Raza Khan’s poetry. In his own poetry, he has described the miracles of the Prophet Muhammad (peace be upon him) with love and devotion
He says in his Naat,
How could and sun move before God’s Beloved messenger,
When his shadow was not created by the creator (p.28)
The uses of analogies and metaphors in the poetry of Ahmed Raza Khan Barelvi:
Imam Ahmed Raza Khan (R.A.)’s poetic details are evident in all of his works. He may be the only poet to have written a Naat in all four languages—Hindi, Arabic, Persian, and Urdu. As one reads through each couplet word by word, the meaning is not lost but rather strengthened and finished. His poetry is a marvel on two levels: vertically, the words reach the pinnacles of meaning, while being multilingual, and horizontally, the meter and all other poetic requirements flow into one other with ease. I n his poems, he frequently employs metaphors and analogies.
In his poetry Imam Ahmed Raza Khan. is extremely circumspect. He resists being readily enthralled by other poets’ use of similes. He uses a very specific technique to build similes, and if he compares anything to the beauty of the Prophet (saw), it must first be purified to the level of the smokeless candle or thrown-less flower mentioned in the previous couplet. When discussing the appearance of the Prophet (PBUH)in one of his Naat, he initially attempts to draw a comparison with the bright day. Unsatisfied, he compares the rising sun instead, claiming that neither the day nor the sun are worth anything because the prophet’s (saw’s) look is so much more impressive.
