Imam Ahmad Raza’s collection of religious

Poetry: hadaaiq-e-bakhshish

Introduction

All praise and glory be to Allah, our Master, our Cherisher, our Creator and the Shaper of Destinies of Man, and choicest Daroods and Salaams on Hazrat Ahmad Mujabah Muhammadur Rasoolulah (R.A.) the pride of mankind and the resplendent light of the universe.

I feel deeply honored and privileged to write a few lines about one of the most prolific visionaries and revivalist of this century, namely Alahazrat Shah Ahmad Raza Khan Fazile Bareilly and his collection of rare and unique poems in praise of the Holy Prophet (S.A.W.).

hadaaiq – e – bakhshish

When the world of Islam was bedeviled in religious controversies, when the august personality of the Holy Prophet (S.A.W.) and his illustrious Sahaba-e-Kiraam and the revered Imams were being made the butt of irreligious Muslim writers and when the foundation of glorious Deen was being shaken by these so called religious reformers, it was Imam Ahmad Raza Khan (R.A.) who stood single handed, like the rock of Gibraltar to face the concerted onslaught of these enemies of Allah and His Beloved Rasool with his prolific pen, his unwavering speech and his dynamic debates. The world of Sunniat owes a great debt of gratitude to Shah Ahmad Raza Khan (R.A.) for the preservation of the fundamentals of Islam in their pristine purity. It is indeed Shah Ahmad Raza Khan R.A. who showed the world the true status of prophethood of our Holy Prophet Hazrat Muhammad (S.A.W.) infusing the love of the Holy Prophet S.A.W. in the hearts of the Muslims as a most important pre-requisite of Imaan.

When the dacoits of our Imaan tried to interfere with the status of our Holy Prophet (S.A.W.) he unflinchingly revived the Hadithe Qudsi

......Urdu.....

"Oh my Beloved Nabi (S.A.W.) if it was not for these I would not have created this universe." Thereby once again declaring that my life and everything else related there to is because of the Holy Prophet (S.A.W.). No better tribute to this Imaan inspiring service could have been paid to Shah Ahmad Raza Khan (R.A.) than this couplet:

......Urdu.....

Fondest salutations and blessings upon these oh my Master for instilling love, reverence in my heart for Hazrat Mustapha (S.A.W.).

Shah Ahmad Raza Khan (R.A.) as a writer is really amazing. When one considers that 62 branches of knowledge flowed lucidly from his incredible pen, speaks volumes. Though an exponent of religion, Shah Ahmad Raza Khan (R.A.) wrote extensively on Mathematics, Astrology, Philosophy, as well as Quraan. Hadith, Fiqh, Literature and many more. Rarely will you find a person who is a Mufassir, Muhaddith, a Faqeeh, and Mathematician, a Philosopher, and Astronomer, a Poet in one. Such great men only grace the earth if and when Allah so wills. It is only now that the genius of Shah Ahmad Raza Khan (R.A.) is gradually being unfolded, so much so that he has become a faculty of studies at the highest academic level.

Shah Ahmad Raza as a poet in incomparable and unique. Poets and religious thinkers of the East are unanimous in their assessment of his poetry as – Imamul Kalam – the loftiest dictum in poetry. Many who read his poetry are confounded by his poetic genius.

Hadaaiq-e-Bakhshish – an anthology of religious poetry – is widely acclaimed as among the finest collection of odes written in praise of the Holy Prophet (S.A.W.). The charm and melody of a man pouring out his heart and soul to eulogize the greatest of Allah’s creation will linger in the hearts of the readers long after they had read his poems. The feelings and moods they evoke are simply overwhelming and bewitching.

This monumental work is divided into two volumes. The first volume consists of 103 pages of some 80 poems of varying lengths. The second volume contains 28 long poems. The spontaneous quality of his poetic vision is charming. The range of his vocabulary includes all four languages viz. Urdu, Arabic, Persian and Hindi. There is, however, one poem in his first volume, which deserves special mention. Though it is composed in just 10 couplets, every couplet reflects these four languages. Artistically and linguistically, this poem is a rare accomplishment. Its greatest feature is that despite its diversity of languages the unity and theme is superb by any standard of poetic evaluation.

The main object of bringing before the public this Anthology is to place the poems within the reach of such English speaking people who take keen interest in Islam in general and the Prophet of Islam (S.A.W.) in particular. Shah Ahmad Raza Khan (R.A.) in these poems has graphically represented the Holy Prophet (S.A.W.) as the best and the highest model of human perfection, short only of divinity, not exceeding the bounds of propriety and reason, remaining within the perimeter of Shariah. Every poem in this collection can hold its own against any of the best poems in florid dictum, choice of words, ease and propriety of expression, charm and eloquence of language, natural development of the train of thoughts, current and harmonious flow of the metre and absolute freedom from any kind of solecism.

Every poem abounds in variety of images, similes and metaphors, which clearly give vivid description of the Messenger of Allah (S.A.W.) the status of Prophethood, which was largely distorted by the enemies of Islam. The figures of speech, both verbal and rhetorical, are such as command deep admiration on account of their exquisiteness, elegance and propriety of application.

Imam Ahmed Raza Khan’s (R.A.) every fiber of existence is devoted to permeate the beauty and grandeur of the Holy Prophet (S.A.W.) reflected in his various poems. This sublime thought is expressed in his following words:

"Zaahir baatin awwal – akhir Zeb – e – faroo – o – zen – e – Usool

Bhaghe – Risalat main haytu ghul

Ghuncha, jar, pattee Shaakh.

"(Manifest and hidden, first and last, beauty of branches; vital to the center. Actually in the garden of Prophet hood you are the flower, bud, root, leaf and the branch.) The garden imagery in these lines provides a refreshing greatness to the personality of the Holy Prophet (S.A.W.) One cannot help but admire the stylistic beauty of the poet’s dictions as he goes about with the metaphorical description of the Holy Prophet’s (S.A.W) august personality as fragrant, radiant and pure as the flowers of the garden.

Whether one looks from the religious, emotional, rhetorical or philosophical angle HADAAIQ-E-BAKHSHISH is a masterpiece and a wealth of information on the life and beauty of the Holy Prophet (S.A.W.) It is as John Keats, an English poet says: A thing of beauty is a joy forever.

A devotee of Alahazrat.

Courtesy: 20 poems from HADAAIQ-E- BAKHSHISH," a book

being published by the Laudium (South Africa) branch of the Sunni Razvi Society International.

His affection will embrace everybody

1. His affection will embrace everybody;	Even sad people will become happy.
2. Die willingly on the promise of meeting him.	Reward lies in the experience of greeting him.
3. Paradise enjoys to reflect that one day,	In it prophets servants will come to stay.
4. Memories of brave deeds will still persist	When mortal self ceases to exist.
5. Selfless lovers enjoy a strange fame;	Death in devotion gives them a new name.
6. Prophet’s tresses are vivid in my heart,	Like two ells of Allah carefully written apart.
7. One day instruments will achieve harmony;	Noise will change into rhythm and melody.
8. Those who stay firm in loyalty	Enjoy their generous masters hospitality.
9. Think of his eyebrows, oh birds and pray!	Your cage will break you will fly away.
10. Turn to him for help O poor and arise;	You will get as a gift "this paradise".
11. Your mercy demonstrates always new tips	It will one day forgive us for our slips;
12. When there is an air of ecstasy;	Even our critics will join our party
13. Grief is trying very hard to beat me;	But it will never succeed to defeat me.
14. Let us pay life’s debt and become free;	Or soon we will face bankruptcy.
15. Depends on master’s mood, O wise men!	He may forgive even the silly men.
16. Intercession is designed to show mercy;	It will soon declare a general amnesty.
17. There is a time, O Raza for every event;	Peace for your heart will also be sent.

None like you was ever seen or created

None like you was ever seen or created;

Authority stands in your person consummated.

Waves of stormy seas flout every rule,

Please rescue my boat from the whirlpool.

On reaching Taybah, O Sun,

You should pray His light may change my night into day.

Your face is as bright as the full moon;

Let your grace and light fall on me soon.

I am thirsty; you are a symbol of generosity;

Not a shower, a drop will satisfy me.

O pilgrims! In Taybah prolong your stay;

My heart sinks at the thought of our going away.

In Madinah I was always glad;

Memory of that time now makes me sad.

No one will listen to my tale of woe;

For help I have nowhere else to go.

Let my soul burn in your loves flame;

To die in your service is my life’s aim.

Raza! It is not my style or norm;

Friends wished so I adopted this poetic form.

Man went near his Creator to meet

1. Man went near his Creator to meet;	Appearance merged in reality to greet.
2. Obediently sun returned to its former place;	Moon halved when you pointed a finger in space.
3. Light of your teachings dispelled world’s darkness;	Your merciful deeds brought to us brightness.
4. You eclipsed others and became distinguished;	When your water came, the fire was extinguished.
5. Adam got pardoned for his sin for your sweet sake;	Noah’s Ark in your name crossed the stormy lake.
6. On your arrival the Kaabah prostrated;	Over-awed by you the idols disintegrated.
7. Allah likes a person, who is your servant;	Allah dislikes a man who is your opponent.
8. Your servants rule over hearts of mankind;	To your enemies Allah himself is unkind.
9. Do not call me mad, I am quite sound;	In Tawaaf feet tired, so my head went round.
10. O mercy for mankind! Give me guidance;	My heart has endangered my very existence.
11. What pebbles were those in your hand, so lovely;	Which shattered away the enemy’s army?
12. Abu Hurrairah what sort of milk cup was it;	Which satisfied seventy men and made them fit?
13. After death save honor of your Prophet’s follower;	Let people not say he was a hardened sinner.
14. In the sky let him achieve fame;	On the earth let him enjoy a good name.
15. Allah! Allah! For Reza your servitude is all sweet;	Man went near his Creator to meet.
16. Stay at his door, or you will repent;	Soon your time here will be spent.

The merciful prophet’s direction

1. When the merciful Prophet went in any direction,	He was accompanied by the angels of compassion.
2. Save me from evil snares of the tempter,	I want to live or die for you, dear master.
3. Woe the eye that could not see the view,	Unlucky the heart that could not respond to you.
4. Happy the heart which loved you ever more;	Wise the head, which rested at your door.
5. I revered the Prophet and always loved him;	Thanks God! I have died as a true Muslim.
6. Suppose from master’s spring you never drank,	O Najdis! Even for his Kalamah will you not thank?
7. Seek his help today; request his to concede,	On Judgment Day he alone can intercede
8. O disbeliever your prejudice has cause disillusion;	You have lost faith in crowd and confusion.
9. Heart and soul are there at this stage;	Arise Raza! Go to Madinah with your luggage.

The Arabian Desert’s dust radiates

1. The Arabian Desert’s dust radiates more than the dawn light;	The Arabian lamps smoke shines more than the moon at night.
2. What an eternal spring prevails over the Arabian garden;	Even tender flowers do not wither away in the autumn season.
3. If the Arabian desert’s thorn pierces the vernal vein,	From the cloud the blood of heavenly flower would rain.
4. Arabs and non-Arabs alike long for drinking the heavenly waters;	Banks of heavenly rivers pray for early Arabian showers.
5. The chains of sorrow will fall down with a nightingale’s feather,	If the Arabian cypress decides to set us free forever.
6. The Sun will reappear shining brightly from behind the cloud,	If the generous Arabian would clear away it’s shroud.
7. The bird who brings messages for Arabian Solomon, the wise,	Has brought Sheba’s merciful good-news from Paradise.
8. The Egyptian women cut their fingers when Yusuf came;	The Arabian men sacrifice their heads to uphold your name.
9. Every lane with Yusuf’s shirt smells sweet;	The Arabians streets are like Kanan’s fragrant street.
10. Memories of our Prophet’s visit inspire the heavenly domain;	For us the source of eternal life is the Arabian fountain.
11. How excellent are the titles which Gabriel got from his master,	"Leader of the Angels", "Servant of the Arabian ruler".
12. Beware! The Arabian lamps laugh at the Sun and Moon;	Oh Lovers! Become water lilies, pigeons or nightingales soon.
13. Leave alone the Hoor, talk to Moses, the blessed	Allah is in love with his Arabian beloved.
14. It is not beyond Muslim religious poetry’s power,	To make the non-Arab Raza, the Arabian Hassan’s follower.

How highly elevated is Mohammad’s seat

1. How highly elevated is Mohammad’s seat;	Even the highest heaven is under his feet.
2. For his house the sky plays the part of the floor;	The angels wait as servants at his door.
3. Both the worlds work for Allah’s pleasure;	Allah likes to please His beloved Messenger.
4. Probably we will be shown special compassion;	By Muhammad’s Allah as a matter of concession.
5. Muhammad loves us for the sake of the Creator;	The Creator likes us for the sake of His Messenger.
6. The perfume of Allah’s affection and reverence;	Gives to Muhammad’s cloak a unique fragrance.
7. Between Allah and Muhammad there is an agreement;	To meet finally on the Day of Judgment.
8. While dying I wish to repeat humble;	"O Muhammad! O Muhammad’s God! Help me."
9. Moses’ staff was a rod of destruction;	Muhammad’s staff is a typical symbol of compassion.
10. What a loving relationship is there;	Between Allah and his beloved Messenger.
11. For Allah alone is Prophet Muhammad’s mission;	Other achieve their aims by Muhammad’s permission.
12. Allah watches those eyes with great affection;	Which are engaged in watching Muhammad’s complexion.
13. Preceded by approval, accompanied by mercy;	Muhammad’s prayer moves with grace and dignity.
14. Acceptance hastily embraces it then and there;	When Muhammad offers to Allah his prayer.
15. Wearing garlands of grace, approval and pride;	Muhammad’s prayer moves forward as a bride.
16. Raza! Cross the bridge without fear or favor;	"O Allah, grant peace!" is Muhammad’s prayer.

O Intercessor of Communities! I seek your help

1. O intercessor of communities! I seek your help;	For God’s sake help me; For God’s sake help.
2. Without a boat I am struggling against the tide;	I shall perish if you would not come and guide.
3. In a dark night I have lost my way;	O Khizar! From this situation lead me away.
4. The lucky ones have reached their destination;	The tired and fallen look to you for inspiration.
5. Surrounded by fierce animals in the jungle I say;	Save me, otherwise today will be my life’s last day.
6. Friendless in this alien land of treason;	I tremble like a leaf in the autumn season.
7. In my defense I am too frightened to argue;	O helper of the helpless! Come quickly to my rescue.
8. The criminal is being condemned by the court;	He will die if he does not get your support.
9. The virtuous will get reward and appreciation;	You alone are my solitary hope for salvation.
10. On this thorny path I walk with bare feet;	Hoping that my savior I shall soon meet.
11. O owner of the heavenly river "KAUTHAR!"	Be kind to the thirsty, give them water.
12. Although Raza is guilty of insinuation;	As your loyal servant he deserves your intercession.

These poems have been translated by

Prof. G.D. Qureshi M. A. (Leeds), LLB (Sind)

The significance of Eid prayers

The Wajibul Eid Salaat is a strongly recommended prayer. It has an important tradition in Islam and the Holy Prophet (P.B.U.H) never neglected it. He is reported to have ordered men, women and children to proceed to the Eid Gah (Eid Prayer Ground) on Eid days.

It is highly recommended to have major ablution (ghusl) on Eid day and to wear the most beautiful garments and to use the best perfumes one can afford. The Holy Prophet (P.B.U.H) and his companions used to do so. There is also a strong tradition that one should eat something, preferably dates, before going to the Eid-Ul-Fitr prayer but to abstain from food before Eid-Ul-Adha prayer.

Another important aspect of Eid prayers is that it should be done in the morning, for these special prayers cannot be said after midday. According to traditions, the time for Eid-Ul-Fitr prayer is when the sun has risen to three metres above the horizon and the time for Eid-Ul-Adha is when the sn has risen to two metres above the horizon.

A further important aspect of Eid prayers is that it is better to hold them in an Eid Gah or an open place or ground. According to the traditions, the Holy Prophet (P.B.U.H) never performed Eid prayers in the mosque except once, due to rain.

Here it is fitting to pay a tribute to his Eminence Maulana Muhammad Ibrahim Khustar Siddiqui Qadri Razvi who has inspired the building of an Eid-Gah in the picturesque environment of the Vallee Pitot. He has thus revived a noble tradition of the Holy Prophet (P.B.U.H).

The Eid prayers consist of two parts (Raka’t) with twelve praises (takbeeras). After performing the prayers, the Imam mounts the pulpit and delivers two sermons (Khutbas). At the time of Eid-Ul-Fitr prayer, the Imam explains mainly the commandments regarding the distribution of Sadaquat-ul-Fitr (a special charity to purify the Fast observed and to enable needy people to feel happy on the Eid day.

On Eid days, the Holy Prophet (P.B.U.H) recommends to feel happy and to let the Islamic spirit of enjoyment and brotherhood become manifest. Islam encourages lawful means of enjoyment together with spiritual aspirations. It is a Sunnah to show concern for your brothers by exchanging gifts, food and by expressing sincere love and affection to show the real brotherhood, which stems from the belief in Allah and in His beloved Prophet (P.B.U.H).

Eid not only shows the glory of Allah but also the manifestation of piety of Muslims.

Nasser Sahebally

Journalist

"Star"

The eid salaat

The performance of two Raka’ts of Salaat on the occasions of Eidul Fitr and Eidud Doha is Waajib.
The two Raka’ts Salaat of Eid is followed by two Khutbahs, which are Sunnat, but to listen to them is Waajib.

How to perform the eid salaat

Niyyat: "I intend to perform two Raka’ts Eidul Fitr (or Eidud Doha) Salaat with six Waajib Takbeers behind this Imam".
After Niyyat the Imam will proclaim "Allahu-Akbar". Reciting "Allahu-Akbar" silently the Muqtadi raises his hands to the ears and folds them as usual. Recite Thana in this position.
After Thana, the Imam will proclaim "Allahu-Akbar" thrice, each time raising the hands to the ears and then releasing them alone the sides. Reciting "Allahu-Akbar" silently each time, the Muqtadi follows the Imam and raises his hands with each Takbeer to the ears and then releases them on the sides.
After the third Takbeer the hands are folded as is usual in Qiyaam, and the Imam will now commence the Qiraat-i.e. Surah Fatiha and some verses of the Quran.
After Qiraat, the Raka’t will be completed as usual with Ruku and two Sajdas.
In the second Raka’t after the Qiraat, the Imam will proclaim "Allahu-Akbar" and raise his hands to the ears and release them. The Muqtadi should do likewise. The Imam will recite altogether three takbirs after the Qiraat in the second Raka’t. When the Imam says "Allahu-Akbar" the fourth time (in the second Raka’t) then do not raise the hands, but go immediately into Ruku. The rest of the Raka’t is completed as usual.

takbeer – e – tashreek

(ALLAHU-AKBAR ALLAHU-AKBAR LAA-ILAAHA ILLAL-LAA-HU WAL-LAA-HU AAKBAR ALLAHU AKBAR WA-LIL-LAA-HIL HAMD).

This Takbeer is known as Takbeer-e-Tashreek. It is Waajib to recite this Takbeer aloud once after every Fardh Salaat starting after the Fajr Salaat on the day of Arafah (9^th Zil-hajj) and ending after the Fardh Salaat of Asr on the 13^th Zil-hajj.
Women must recite this Takbeer silently, although its recitation is not Waajib for them.
The reciting of this Takbeer aloud after every Fardh Salaat as mentioned is Waajib only if the Salaat is performed in Jama’t.
It is not Waajib upon the Musaafir to recite this Takbeer.
Those upon whom this Takbeer is not Waajib (viz. Women and Musaafirs) if they happen to be the Muqtadis of one upon whom the Takbeer is Waajib then its recitation will become compulsory upon them as well, but the women shall still recite it silently.
If the Imam forgets to recite the Takbeer the Muqtadis should immediately recite it and not wait for the Imam to commence.

What to do when joining the eid salaat after it has already begun.

If one joins the Eid Salaat after the Imam has already recited the Eid Takbeers on the first Raka’t, then:

If one has confidence that after reciting the Takbeers one will be able to unite with the Imam in Ruku, then make the Niyyat for the Salaat and recite the Takbeers in Qiyaam.
If one fears that by reciting the Takbeers in Qiyaam one will not be able to unite with the Imam in Ruku then immediately after Niyyat, join the Imam in Ruku and recite the Takbeers (silently) in Ruku instead of the normal Ruku Tasbeeh, but do not raise the hands (in Ruku) while reciting the Takbeers.

If the Imam emerges from Ruku before you could complete the Takbeers, join him. The balance of Takbeers is waived.

If one missed a complete Raka’t of the Eid Salaat, it should be fulfilled as follows:

After the Imam makes the Salaams, rise and recite Qiraat. After the Qiraat recite the Takbeers and complete the Salaat as usual.

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