Ahmed Raza Khan Barelvi

Ahmed Raza Khan Barelvi (14 June 1856 – October 1921), known reverentially as Ala Hazrat, was an Indian Islamic scholar, theologian, jurist, preacher, poet from Bareilly, British India, considered as the founder of the Barelvi movement and the Razvi branch of the Qadri Sufi order.
He wrote on law, religion, philosophy and the sciences, and because he mastered many subjects in both rational and religious sciences, Francis Robinson, one of the leading Western scholars of South Asian Islam, considers him to be a polymath. He was a reformer who wrote extensively in defense of the Prophet Muhammad and popular Sufi practices. He influenced millions of people, and today the Barelvi movement has around 200 million followers in the region.
Biography
Family
Khan was born on 14 June 1856 to an Indian Muslim family in the mohallah of Jasoli in Bareilly district, North-Western Provinces, British India. His family were Pathans descended from Saeedullah Khan, a Barech tribesman who migrated from Kandahar to Delhi via Lahore in the 17th century. His father, Naqi Ali Khan, was an Islamic scholar.
The name corresponding to the year of his birth was "Al Mukhtaar". His birth name was Muhammad. Khan used the appellation "Abdul Mustafa" ("servant of the chosen one") prior to signing his name in correspondence.
Teachers
According to the official Biography written by Molana Zafar Uddin Bihari, some of his famous teachers included:
Shah AI-i-Rasul (d. 1297/1879)
Naqi Ali Khan (d. 1297/1880)
Ahmad Zayni Dahlan Makki (d. 1299/1881)
Abd al-Rahman Siraj Makki (d. 1301/1883)
Hussayn bin Saleh (d. 1302/1884)
Abul-Hussayn Ahmad Al-Nuri (d. 1324/1906)
'Abd al-Ali Rampuri (d. 1303/1885)
Spiritual order
In the year 1294 A.H. (1877), at the age of 22 years, Ahmed Raza became the Mureed (disciple) of Shah Aale Rasool Marehrawi. His Murshid bestowed him with Khilafat in several Sufi Silsilas. Some Islamic scholars received permission from him to work under his guidance.
Ahl-e-Sunnat Revival movement
Imam Ahmed Raza wrote extensively in defense of his views, countered the Wahabism and Deobandi movements, and, by his writing and activity, became the leader of the Ahle Sunnat movement. The movement is spread across the globe with followers in Pakistan, India, South Africa and Bangladesh. The movement now has over 200 million followers globally. The movement was largely a rural phenomenon when began but is currently popular among urban, educated Pakistanis and Indians as well as the South Asian diaspora throughout the world.
The efforts of Khan and his associate scholars to establish a movement to counter the Deobandi and Ahl-i Hadith movements resulted to in the institutionalization of diverse Sufi movements and their allies in various parts of the world.
Death
Ahmed Raza Khan died in October 1921 (Safar 1340 AH) at the age of 65. He is buried in his hometown of Bareilly.
Imam Ahmed Raza Khan wrote several hundred books in Arabic, Persian, and Urdu, including the thirty-volume fatwa compilation Fatawa Razaviyya, and Kanzul Iman (Translation & Explanation of the Qur'an). Several of his books have been translated into European and South Asian languages.
Kanz ul Iman (translation of the Qur'an)
Kanzul Iman (Urdu and Arabic: کنزالایمان) is a 1910 Urdu paraphrase translation of the Qur'an by Khan. It is associated with the Hanafi jurisprudence within Sunni Islam, and is a widely read version of the translation in the Indian Subcontinent. It has been translated into English, Hindi, Bengali, Dutch, Turkish, Sindhi, Gujarati, and Pashto, and also recently translated into Gojri language by Mufti Nazir Ahmed Qadri.
Husam ul Haramain
Husamul Haramain or Husam al Harmain Ala Munhir kufr wal mayn (The Sword of the Haramayn at the throat of unbelief and falsehood) 1906, is a treatise which declared infidels the founders of the Deobandi, Ahl-i Hadith and Ahmadiyya movements on the basis that they did not have the proper veneration of Muhammad and finality of prophethood in their writings. In defense of his verdict he obtained confirmatory signatures from 268 scholars in South Asia, and some from scholars in Mecca and Medina. The treatise is published in Arabic, Urdu, English, Turkish and Hindi.
Fatawa Razawiyyah
Fatawa-e-Razvia or the full name Al Ataya fi-Nabaviah Fatwa Razaviah (translates to Verdicts of Imam Ahmed Raza by the blessings of the Prophet) is the main fatwa (Islamic verdicts on various issues) book of his movement. It has been published in 30 volumes and in approx. 22,000 pages. It contains solutions to daily problems from religion to business and from war to marriage.
Hadaiq-e-Bakhshish
He wrote na'at (devotional poetry in praise of Muhammad) and always discussed him in the present tense. His main book of poetry is Hadaiq-e-Bakhshish.
His poems, which deal for the most part with the qualities of Muhammad, often have a simplicity and directness.
His Urdu couplets, entitled Mustafa Jaane Rahmat pe Lakhon Salaam (Millions of salutations on Mustafa, the Paragon of mercy), are recited in mosques globally. They contain praise of Muhammad, his physical appearance (verses 33 to 80), his life and times, praise of his family and companions, praise of the awliya and saleheen (the saints and the pious).
Al Daulatul Makkiya Bil Madatul Ghaibiya
In 1323 Hijri (1905), Ahmad Raza went for his second Haj. Allamah Shaikh Saleh Kamal a Alim of Makkatul Mukarrama, he presented five questions to Ahmad Raza on behalf of the Ulema of Makkatul Mukarrama, this question was asked by Makkatul Mukarrama Wahabi Ulema regarding Knowledge of the knowledge of Unseen (Ilm-e-Ghaib). At that time Ahmed Raza was suffering from a high fever, despite the illness he tried to answer all the questions, he answered in such detail that the answer took the form of a book, and this book was named Al Daulatul Makkiya Bil Madatul Ghaibiya.
Jamat Raza E Mustafa
Khan founded an organization on 17 December 1920 and named it Jamat Raza E Mustafa.
Other notable works
His other works include:
1. Ajallā al-Iýlām anna’l Fatwā Muţlaqan álā Qawl al-Imām
2. At-Ţirs al-Muáddal fī Ĥaddi Mā al-Mustaámal
3. Jumān at-Tāj fī Bayāni’s Şalāti Qabl al-Miýrāj
4. Nahju’s Salāmah fi Ĥukmi Taqbīli’l Ibhāmayni fi’l Iqāmah
5. Īdhānu’l Ajr fī ِِِAdhāni’l Qabr
6. Ijtināb al-Úmmāl án Fatāwā al-Juhhāl
7. Awfa’l Lumáh fī Ādhāni Yawm al-Jumuáh
8. Surūru’l Ýīd as-Saýīd fī Ĥilli’d Duáa Baáda Şalāti’l Ýīd
9. Wishāĥu’l Jīd fī Taĥlīl Muáānaqati’l Ýīd
10. Al-Ĥarfu’l Ĥasan fi’l Kitābati ála’l Kafan
11. Al-Minnatu’l Mumtāzah fī Dáwāti’l Janāzah
12. Badhlu’l Jawāyiz ála’d Duáāyi Baáda Şalāti’l Janāyiz
13. An-Nahy al-Ĥājiz án Takrāri Şalāti’l Janāyiz
14. Ihlāku’l Wahabiyyīn álā Tawhīni Qubūri’l Muslimīn
15. Barīqu’l Manār bi Shumūýi’l Mazār
16. Jumal an-Nūr fī Nahyi’n Nisā’a án Ziyārati’l Qubūr
17. Ityān al-Arwāĥ li Diyārihim baád ar-Rawāĥ
18. Jalī as-Şawt li Nahyi’d Dáwati Amām al-Mawt
19. Ţuruq e Isbāt e Hilāl
20. Dar’a al-Qubĥ án Darki Waqti’s Şub’ĥ
21. Al-Árūs al-Miýtār fi Zamani Dáwati’l Iftār
22. Şayqalu’r Rayn án Aĥkāmi Mujāwarati’l Ĥaramayn
23. Anwāru’l Bishārah fī Masāyil al-Ĥajji wa’z Ziyārah
24. An-Nayyiratu’l Wađiyyah Sharĥ al-Jawharatu’l Muđiyyah
25. Izālatu’l Áār bi Ĥijri’l Karāyim án Kilābi’n Nār
26. Iýlām al-Aálām bi anna Hindustān Dār al-Islām
27. Dawāmu’l Áysh min al-Ayimmah mina’l Quraysh
28. Radd ar-Rafađah
29. Al Mubīnu Khatam an-Nabiyyīn
30. Al-Jabal at-Thānawi álā Kulliyati’t Tahānawi
31. Sub’ĥān as-Subbūĥ án Kadhibi Áybin Maqbūĥ
32. Damān e Sub’ĥān as-Subbūĥ
33. Qahru’d Dayyān álā Murtadd bi-Qādiyān
34. Al-Jurāz ad-Dayyānī ála’l Murtadd al-Qādiyānī
35. Al-Kawkabatu’sh Shihābiyyah fī Kufriyyāti Abi’l Wahābiyyah
36. Sall as-Suyūf al-Hindiyyah álā Kufriyyāti Bābā an-Najdiyyah
37. Kifl al-Faqīh al-Fāhim fī Aĥkāmi Qirţās ad-Darāhim
38. Ad-Dhayl al-Manūţ li Risālatu’n Nūţ
39. Kāsiru’s Safīh al-Wāhim fī Ibdāli Qirţāsi’d Darāhim
40. Subul al-Aşfiyā’a fī Ĥukmi’dh Dhabĥ li’l Awliyā’a
41. As-Şāfiyah al-Mūĥiyah li-Ĥukmi Julūdi’l Uđĥiyyah
42. Jalī an-Naşş fī Amākin ar-Rukhaş
43. Barakātu’l Imdād li Ahli’l Istimdād
44. Fiqh e Shahinshāh wa anna Al-Qulūb bi Yadi’l Maĥbūb bi Áţā’yillāh
45. Badru’l Anwār fī Ādāb al-Āthār
46. Shifā al-Wālih fi Şuwar al-Ĥabīb wa Mazārihi wa Niáālih
47. Maqāl al-Úrafā bi Iýzāzi Shar’ýin wa Úlamā
48. Al-Yāqūtatu’l Wāsiţah fī Qalbi Íqd ar-Rābiţah
49. Murūju’n Najā li Khurūji’n Nisā’a
50. Şafāyiĥ al-Lujayn fi Kawni’t Taşāfuĥ bi Kaffay al-Yadayn
51. Az-Zubdatu’z Zakiyyah li Taĥrīmi Sujūd at-Taĥiyyah
52. Lamátu’d Đuĥā fī Iýfā’yi’l Liĥā
53. Radd al-Qahţ wa’l Wabā’a bi Dáwati’l Jīrāni wa Muwāsāti’l Fuqarā’a
54. Irā’atu’l Adab Li Fāđili’n Nasab
55. Hādiyi’n Nās fī Rusūmi’l A’árās
56. Al-Adillatu’t Ţāýinah fī Adhāni’l Malāyinah
57. Ĥakku’l Áyb fi Ĥurmati Taswīdi’sh Shayb
58. Khayru’l Āmāl fī Ĥukmi’l Kasabi wa’s Su’āl
59. Masayil e Samāá
60. Al-Ĥaqq al-Mujtalā fi Ĥukmi’l Mubtalā
61. Taysīri’l Māúūn fī Ĥukmi’t Tāúūn
62. Al-Ĥuqūq li Ţarĥi’l Úqūq
63. Mashálatu’l Irshād fi Ĥuqūqi’l Awlād
64. Aájabu’l Imdād fi Mukaffarāti Huqūqi’l Íbād
65. A’áālī al-Ifādah fī Táziyati’l Hindi wa Bayāni’sh Shahādah
66. Al-Áţāyā al-Qadīr fī Hukmi’t Taşwīr
67. An-Nūr wa’d Điyā’a fī Aĥkāmi Báađ al-Asmā’a
68. Ĥaqqatu’l Marjān li Muhimmi Hukmi’d Dukhān
69. Ash-Sharīátu’l Bahiyyah fī Taĥdīdi’l Waşiyyah
70. As-Şamşām álā Mushakkiki fī Āyāti Úlūmi’l Arĥām
71. Al-Fađl al-Mawhibī fī Mána idhā şaĥĥa’l ĥadīthu fa huwa madh’habī
72. Nuzūl e Āyāt e Furqān ba Sukūn e Zamīn O Āsmān
73. Muýin e Mubīn Bahr e Daur e Shams o Sukūn e ZamīN
74. Fauz e Mubīn dar Radd e Ĥarkat e Zamīn
75. An-Nayyiratu’sh Shihābī álā Tadlīsi’l Wahābī
76. As-Sahmu’sh Shihābī álā Khadāýi’l Wahābī
77. Daf’áy e Zaygh e Zāgh
78. Al-Ĥujjatu’l Fāyiĥah li Ţībi’t Ta-áyyuni wa’l Fātiĥah
79. Aţāyibu’t Tahānī fi’n Nikāĥi’t Thānī
80. Izākhatu’l Áyb bi Sayfi’l Ghayb
81. At-Taĥbīr bi Bābi’t Tadbīr
82. Thalju’s Şadr bi Īmāni’l Qadr
83. Tajallī al-Yaqīn bi anna Nabiyyanā Sayyida’l Mursalīn
84. Shumūl al-Islām li Usūli’r Rasūli’l Kirām
85. Tamhīd e Īmān ba Āyāt e Qur’ān
86. Al-Amn wa’l Úlā li Nāáti’l Muşţafā bi Dāfiýi’l Balā’a
87. Nafyu’l Fayy Ámman Istanāra bi Nūrihi Kulla Shayy
88. Al-Hidāyatu’l Mubārakah fī Khalqi’l Malāyikah
89. Ismā’a al-Arbaýīn fī Shafāáti Sayyidi’l Maĥbūbīn
90. Al-Qawl al-Masúūd al-Maĥmūd fī Mas’alati Waĥdati’l Wujūd
91. Ad-Dawlatu’l Makkiyah bi’l Māddati’l Ghaybiyyah
92. Al-Wa�īfatu’l Karīmah
93. Al-Mīlād an-Nabawiyyah fi’l Alfā� ar-Riđawiyyah
94. Ĥaqīqat e Bay’át
95. At-Tabşīr al-Munjid bi anna Şaĥna’l Masjid Masjid
96. Mirqātu’l Jumān fi’l Hubūţi án Minbari li Mad’ĥi’s Şulţān
97. Riáāyatu’l Madh’habayn fi’d Duáāyi bayna’l Khuţbatayn
98. Al-Hādi al-Ĥājib án Janāzati’l Ghāyib
99. Ĥāyatu’l Mawāt fī Bayāni Samā’áyi'l Amwāt
100. Al-Wifāqu’l Matīn bayna Samāáyi’d Dafīn wa Jawābi’l Mubīn
101. Tajallī al-Mishkāh li Ināri As’yilati’z Zakāh
102. A-ázz al-Iktināh fī Raddi Şadaqatin Māniý az-Zakāh
103. Rādiýu’t Ta-ássuf áni’l Imām Abī Yūsuf
104. Afşaĥu’l Bayān fī Mazāriý Hindustān
105. Az-Zahr al-Bāsim fī Ĥurmati’z Zakāti álā Banī Hāshim
106. Azkā al-Ihlāl bi Ibţāli mā Aĥdatha’n Nāsa bi Amri’l Hilāl
107. Al-Budūr al-Ajillah fī Umūr al-Ahillah
108. Al-Iýlām bi Ĥāli’l Bukhūri fi’s Şiyām
109. Tafāsīru’l Aĥkām bi Fidyati’s Şālāti wa’s Şiyām
110. Hidāyatu’l Jinān bi Aĥkāmi Ramađān
111. Úbāb al-Anwār an Lā Nikāĥa bi Mujarradi’l Iqrār
112. Māĥī ad-Đalālah fī Ankiĥati’l Hindi wa’l Bangālah
113. Hibatu’n Nisā’a fī Taĥqīqi’l Muşāharati bi’z Zinā
114. Al-Jalī al-Ĥasan fī Ĥurmati Waladi Akhi’l Laban
115. Tajwīz ar-Radd án Tazwīj al-Ab’ád
116. Al-Basţ al-Musajjal fī Imtināýī’z Zawjati Baád al-Waţyi li’l Muájjal
117. Raĥīq al-Iĥqāq fī Kalimāti’t Ţalāq
118. Ākidu’t Taĥqīq bi Bābi’t Tálīq
119. Al-Jawhar ath-Thamīn fī Ílali Nāzilati’l Yamīn
120. Nābighu’n Nūr álā Su’ālāti Jabalfūr
121. Al-Maĥajjah al-Mu’taminah fī Āyāti’l Mumtaĥinah
122. Anfasu’l Fikar fī Qurbāni’l Baqar
123. Abĥās e Akhīrah
124. Ad-Dalāyil al-Qāhirah ála Al-Kafarah an-Nayāshirah
125. Tadbīr e Falāĥ o Najāt o Işlāĥ
126. Al-Qamú’l Mubīn li Āmāli’l Mukadh’dhibīn
127. Bāb al-Áqāyid wa’l Kalām
128. As-Sū’u wa’l Íqāb álā Al-Masīĥ al-Kadh’dhāb
129. Ĥajb al-Úwār án Makhdūmi Bihār
130. Jazā’a Allāh Áduwwah bi Ibānati Khatmi’n Nubuwwah
131. Jawwāl al-Úluww li Tabyīn al-Khuluww
132. At-Taĥrīr al-Jayyid fi Ĥaqqi’l Masjid
133. Ibānatu’l Mutawārī fi Muşālaĥati Ábd al-Bārī
134. Anşaĥu’l Ĥukūmah fī Faşli’l Khuşūmah
135. Al-Hibatu’l Aĥmadiyyah fi’l Wilāyati’s Sharýiyyah wa’l Úrfiyyah
136. Fat’ĥ al-Malīk fī Ĥukmi’t Tamlīk
137. Ajwadu’l Qirā Li Ţālibi’s Şiĥĥati fī Ijārati’l Qurā
138. Kitābu’l Munā wa’d Durar liman Ámada Money Order
139. Hādī al-Uđĥiyyah bi’sh Shāt al-Hindiyyah
140. Ar-Ramz al-Muraşşaf álā Suāli Mawlānā As-Sayyid Āşīf
141. Naqā’a as-Sulāfah fī Aĥkām al-Bayáti wa’l Khilāfah
142. An-Namīqatu’l Anqā fī Farqi’l Mulāqī wa’l Mulqā
143. Al-Hanī’i al-Namīr fi’l Mā’a al-Mustadīr
144. Ruĥb as-Sāĥah fī Miyahin lā Yastawī Wajhuhā wa Jawfuhā fi’l Misāĥah
145. Hibatu’l Ĥabīr fī Úmqi Mā’ayin Kathīr
146. An-Nūr wa’r Rawnaq li Isfāri’l Mā’a al-Muţlaq
147. Áţā’a an-Nabiyy li Ifāđati Aĥkāmi Mā’a as-Şabiyy
148. Ad-Diqqati wa’t Tibyān li Ílmi’r Riqqati wa’s Saylān
149. Ĥusn at-Támmum li Bayāni Ĥadd at-Tayammum
150. Samĥu’n Nudarā fīmā Yūrithu’l Ájza Mina’l Mā’a
151. A�-�afar li Qawli Zufar
152. Al-Maţar as-Saýīd álā Nabati Jins as-Şaýīd
153. Al-Jidd as-Sadīd fī Nafyi’l Istiýmāl áni’s Şaýīd
154. Qawānīn al-Úlamā’a fī Mutayammimin Álima índa Zaydin Mā’a
155. At-Ţalabatu’l Badīáh fī Qawli Şadru’sh Sharīáh
156. Mujalli’sh Shamáh li Jāmiýi Ĥadathin wa Lumáh
157. Salabu’th Thalb áni’l Qāyilīna bi Ţahārati’l Kalb
158. Al-Aĥlā mina’s Sukkar li Ţalabati’s Sukkari Rūsar
159. Ĥājizu’l Baĥrayn al-Wāqī án Jāmiýi’s Şalātayn
160. Munīr al-Áyn fī Ĥukmi Taqbīl al-Ibhāmayn
161. Al-Hādi’l Kāf fī Ĥukmi’đ Điáāf
162. Hidāyatu’l Mutáāl fi Ĥaddi’l Istiqbāl
163. Niýmu’z Zād li Rawmi’d Đād
164. Iljām as-Şādd án Sunani’d Đād
165. An-Nahyi’l Akīd áni’s Şalāti Warā’a Ádda’t Taqlīd
166. Al-Qilādatu’l Murassa-áh fī Naĥri’l Ajwibatu’l Arba-áh
167. Al-Quţūf ad-Dāniyah liman Aĥsana’l Jamāáh ath-Thāniyah
168. Tījān as-Şawāb fī Qiyāmi’l Imām fi’l Miĥrāb
169. Anhāru’l Anwār min Yammi Şalāti’l Asrār
170. Az’hāru’l Anwār min Şabā Şalāti’l Anwār
171. Waşşāfu’r Rajīĥ fī Basmalati’t Tarāwīĥ
172. Al-Jūd al-Ĥuluww fī Arkān al-Wuđū’u
173. Tanwīr al-Qindīl fī Awşāf al-Mindīl
174. Lumaá al-Aĥkām án lā Wuđū’u Mina’z Zukām
175. At-Ţirāzu’l Málam fīmā huwa Ĥadathun min Aĥwāli’d Dam
176. Nab’hu’l Qawm Anna’l Wuđū’u Min Ayyi Nawm
177. Khulāşah Tibyān al-Wuđū’u
178. Al-Aĥkām wa’l Ílal fī Ishkāl al-Iĥtilāmi wa’l Balal
179. Bāriqu’n Nūr fī Maqādīri Mā’a at-Ţuhūr
180. Barakātu’s Samā’a fī Ĥukmi Isrāfi’l Mā’a
181. Irtifāá al-Ĥujub án Wujūhi Qirā’ati’l Junub
182. At-Ţayyib al-Wajīz fi’l Amtiáti’l Waraqi wa’l Ibrīz
183. Abarr al-Maqāl fī Istiĥsāni Qiblati’l Ijlāl
184. Al-Kashfu Shāfiyā Ĥukmi Fūnūjrāfiya (phonograph)
185. Al-Fiqhu’t Tasjīlī fī Ájīni’n Nārjīlī
186. Al-Maqşadu’n Nāfiý fī Úşūbati’s Sinf ar-Rābiý
187. Ţayyibu’l Imáān fī Táddudi’l Jihāti wa’l Abdān
188. Tajliyatu’s Silm fī Masāyilin min Nişfi’l Ílm
189. Nuţq al-Hilāl bi-Arkhi Wilād al-Ĥabīb wa’l Wişāl
190. Jam-úl Qur’ān wa bima Ázzūhu li Úthmān
191. Iqāmatu’l Qiyāmah ála Ţāyini’l Qiyāmi li Nabiyyi’t Tihāmah
192. Kashf e Ĥaqāyiq o Asrār e Daqāyiq
193. Maqāmiý al-Ĥadīd álā Khaddi’l Manţiq al-Jadīd
194. Al-Kalimatu’l Mulhamah fi’l Ĥikmati’l Muĥkamah li Wihā’yi’l Falsafati’l Mash’amah
195. Ĥusām al-Ĥaramayn álā Manĥari’l Kufri wa’l Mayn
196. Waşāyā Sharīf
197. Aĥkām e Sharīát
198. Írfān e Sharīát
199. Malfūzāt e Ālāĥazrat
200. Shamāyim al-Ánbar fi Adabi’n Nidā’a Amām al-Minbar
201. Fatāwā Karāmāt e Ghawsiyah
202. Az-Zulāl al-Anqā min Baĥri Sabqati’l Atqā
203. Ţard al-Afāýī án Ĥimā Hādi Rafá’r Rifāýī
204. Tanzīhu’l Makānatu’l Ĥaydariyyah án Wasmati Áhdi’l Jāhiliyyah
205. Ghāyatu’t Taĥqīq fī Imāmati’l Áliyy wa’s Şiddīq
206. Qawāriýu’l Qahhār ála’l Mujassamati’l Fujjār
207. Khālişu’l Iýtiqād
208. Inbā’a al-Muşţafā bi Ĥāli Sirrin wa Akhfā
209. Anwāru’l Intibāh fi Ĥilli Nidā’yi Yā RasūlAllāh
210. Sharĥ al-Maţālib fī Mabĥathi Abī Ţālib
211. Iýtiqād al-Aĥbāb fī Al-Jamīl wa’l Muşţafā wa’l Āli wa’l Aş’ĥāb
212. Umūr e Íshrīn [Dar Imtiyāz e Áqāyid e Sunniyyīn]
213. Rimāĥu’l Qahhār álā Kufri’l Kuffār
214. Munyatu’l Labīb Anna’t Tashrīý Bi Yadi’l Ĥabīb
215. Munabbih al-Munyah Bi Wuşūl al-Ĥabīb ila’l Árshi wa’r Ru’yah
216. Şallāt as-Şafā’a fī Nūri’l Muşţafā
217. Qamru’t Tamām fī Nafyi’z �illi án Sayyidi’l Anām
218. Hadyu’l Ĥayrān fī Nafyi’l Fayy án Sayyidi’l Akwān
219. Al-Ijāzātu’l Matīnah li Úlamāyi Bakkah wa’l Madīnah
220. Aţāyib as-Sayyib álā Arđ at-Ţayyib
221. Sayf al-Muşţafā álā al-Adyān al-Iftarā
222. An-Nuktah álā Mirāyi Kalkatta
223. Charāgh e Uns
224. Qaşīdatān Rāyiyatān
225. Zikr-e-Aĥbāb O Duáā-e-Aĥbāb
226. Iahār al-Ĥaqq al-Jaliyy
227. Masāyil e Miýrāj
228. Fatāwā Āfrīqah
229. Al Mu'tamadul Mustanad
2× books not published yet.. This books is published*
Beliefs
Khan saw an intellectual and moral decline of Muslims in British India. His movement was a mass movement, defending popular Sufism, which grew in response to the influence of the Deobandi movement in South Asia and the Wahhabi movement elsewhere.
Imam Ahmed Raza Khan supported Tawassul, Mawlid, Muhammad's awareness of complete knowledge of the unseen, and other practices which were opposed by Salafis and Deobandis.
In this context he supported the following beliefs:
Prophet Muhammad was not just made of flesh, but of nuras well (light), and is ever-present all around us with the will of Allah, but prophet Muhammad is not divine. This contrasts with the Deobandi view that Muhammad was the insan-i-kamil (perfect person), but still a mortal human, not divine.
Prophet Muhammad is haazir naazir (Haazir-o-Naazir on the deeds of his Ummah) which means that Muhammad views and witnesses the actions of his people.
This concept was interpreted by Shah Abdul Aziz in Tafsir Azizi in these words: The prophet is observing everybody, knows their good and bad deeds, and knows the strength of faith (Imaan) of every individual Muslim and what has hindered his spiritual progress.
Raza Khan was emphatic in opposing the Shia and Hindu influences on Muslim identity. To differentiate between Muslim and infidel he categorically said:
He reached judgments with regard to certain practices and faith in his book Fatawa-e-Razvia, including:
Islamic Law is the ultimate law and following it is obligatory for all Muslims;
To refrain from Bid'ah is essential;
It is impermissible to imitate the Kuffar, to mingle with the misguided [and heretics], and to participate in their festivals.
Fatwas
Ahmadis
Mirza Ghulam Ahmad of Qadian claimed to be the Messiah, Prophet, and Mahdi awaited by some Muslims as well as a Ummati Nabi, a subordinate prophet to Muhammad who came to restore Islam to the pristine form as practiced by Muhammad and early Sahaba. Khan declared Mirza Ghulam Ahmad a heretic and apostate and called him and his followers disbelievers (kuffar).
Deobandis
The theological difference with the Deobandi school began when Maulana Ahmed Raza Khan Qadri objected in writing to some of the following beliefs of Deobandi scholars.
A founder of the Deobandi movement, Rashid Ahmad Gangohi stated that God has the ability to lie. This doctrine is called Imkan-i Kizb. According to this doctrine, because God is omnipotent, God is capable of lying. Gangohi supported the doctrine that God has the ability to make additional prophets after Muhammad (Imkan-i Nazir) and other prophets equal to Muhammad.
He opposed the doctrine that Muhammad has knowledge of the unseen (Ilm e Ghaib).
When Ahmed Raza Khan visited Mecca and Medina for pilgrimage in 1905, he prepared a draft document entitled Al Motamad Al Mustanad ("The Reliable Proofs"). In this work, Ahmad Raza branded Deobandi leaders such as Ashraf Ali Thanwi, Rashid Ahmad Gangohi, and Muhammad Qasim Nanotwi and those who followed them as kuffar. Khan collected scholarly opinions in the Hejaz and compiled them in an Arabic language compendium with the title, Hussam al Harmain ("The Sword of Two Sanctuaries"), a work containing 34 verdicts from 33 ulama (20 Meccan and 13 Medinese). However, Deobandis claim the evidence provided to the scholars in Arabia were fabricated and that Ahmed Raza Khans takfir of them was unjust.
This work initiated a reciprocal series of fatwas between Barelvis and Deobandis lasting to the present.
Shia
Ahmed Raza Khan wrote various books against the beliefs and faith of Shia Muslims and declared various practices of Shia as kufr. He considered most Shiites of his day apostates because, he believed, they repudiated necessities of religion.
Wahabi Movement
Ahmed Raza Khan declared Wahabis as disbelievers (kuffar) and collected many fatwas of various scholars against the Wahhabi movement founded by Muhammad ibn Abd al-Wahhab, who was predominant in the Arabian peninsula, just as he had done with the Ahmadis and Deobandis. Until this day, Khan's followers remain opposed to the Wahhabi and their beliefs.
Permissibility of currency notes
In 1905, Khan, on the request of contemporaries from Hijaz, wrote a verdict on the permissibility of using paper as a form of currency, entitled Kifl-ul-Faqeehil fehim Fe Ahkam-e-Kirtas Drahim.
Political views
Unlike other Muslim leaders in the region at the time, Khan and his movement opposed the Indian independence movement due to its leadership under Mahatma Gandhi, who was not a Muslim.
Imam Ahmed Raza Khan declared that India was Dar al-Islam and that Muslims enjoyed religious freedom there. According to him, those arguing the contrary merely wanted to take advantage of the provisions allowing Muslims living under the non-Muslim rule to collect interest from commercial transactions and had no desire to fight Jihad or perform Hijra. Therefore, he opposed labeling British India to be Dar al-Harb ("abode of war"), which meant that waging holy war against and migrating from India were inadmissible as they would cause disaster to the community. This view of Khan's was similar to other reformers Syed Ahmed Khan and Ubaidullah Al Ubaidi Suhrawardy.
The Muslim League mobilized the Muslim masses to campaign for Pakistan, and many of Khan's followers played a significant and active role in the Pakistan Movement at educational and political fronts.
Legacy
Many religious schools, organizations, and research institutions teach Khan's ideas, which emphasize the primacy of Islamic law along with the adherence to Sufi practices and personal devotion to Muhammad.
Recognition
On 21 June 2010, Muhammad al-Yaqoubi, a cleric and Sufi from Syria, declared on Takbeer TV's program Sunni Talk that the Mujaddid of the Indian subcontinent was Ahmed Raza Khan Barelvi, and said that a follower of Ahlus Sunnah wal Jamaah can be identified by his love of Khan and that those outside of that those outside the Ahlus Sunnah are identified by their attacks on him.
Allama Muhammad Iqbal (1877–1938), a poet, Sufi, and philosopher, said: "I have carefully studied the decrees of Ahmed Raza and thereby formed this opinion; and his Fatawa bear testimony to his acumen, intellectual caliber, the quality of his creative thinking, his excellent jurisdiction and his ocean-like Islamic knowledge. Once Imam Ahmed Raza forms an opinion he stays firm on it; he expresses his opinion after a sober reflection. Therefore, the need never arises to withdraw any of his religious decrees and judgments. In another place he says, "Such a genius and intelligent jurist did not emerge."
Prof. Sir Ziauddin Ahmad, who was the head of the department of Mathematics at Aligarh University, was once unable to find solutions to some mathematic algorithms, even after he took help from the mathematicians abroad. He decided to visit Germany for the solution but at the request of his friend Sayyed Suleman Ashraf who was a professor of Islamic Studies at Aligarh University and also the mureed (disciple) of Ahmed Raza, Ziauddin visited Ahmed Raza on a special visit to get answers to his difficult questions, and under the guidance of Ahmed Raza he finally succeeded in getting solutions.
Justice Naeemud'deen, Supreme Court of Pakistan: "Maulana Ahmad Raza's grand personality, a representation of our most esteemed ancestors, is history-making, and a history uni-central in his self. ... You may estimate his high status from the fact that he spent all his life in expressing the praise of the great and auspicious Holy Prophet (صلی اللہ علیہ وسلم), in defending his veneration, in delivering speeches regarding his unique conduct, and in promoting and spreading the Law of Shariah which was revealed upon him for the entire humanity of all times. His renowned name is 'Muhammad' (صلی اللہ علیہ وسلم), the Prophet of Almighty Allah. ... The valuable books written by an encyclopedic scholar like Ahmed Raza, in my view, are the lamps of light that will keep enlightened and radiant the hearts and minds of the men of knowledge and insight for a long time."
Societal influence
Ala Hazrat Express is an express train belonging to Indian Railways that runs between Bareilly and Bhuj in India.
The Indian government issued a commemorative postal stamp in honor of Ahmad Raza Khan on 31 December 1995.
Aala Hazrat Haj House Ghaziabad, Uttar Pradesh
Aala Hazrat Hospital Ghaziabad, Uttar Pradesh
Ala Hazrat Terminal, Bareilly Airport, Bareilly, Uttar Pradesh
Raza Academy
Spiritual successors
Imam Ahmed Raza Khan had two sons and five daughters. His sons Hamid Raza Khan and Mustafa Raza Khan Qadri are celebrated scholars of Islam. Hamid Raza Khan was his appointed successor. After him Mustafa Raza Khan succeeded his father, who then appointed Akhtar Raza Khan as his successor. His son, Mufti Asjad Raza Khan now succeeds him as the spiritual leader.
He had many disciples and successors, including 30 in the Indian subcontinent and 35 elsewhere.
The following scholars are his notable successors:
Hamid Raza Khan (d. 1875/1943)
Mustafa Raza Khan (d. 1892/1981)
Amjad Ali Aazmi (d. 1882/1948)
Muhammad Abdul Aleem Siddiqi
Naeem-ud-Deen Muradabadi
Zafaruddin Bihari (d. 1886/1962)
Abul Muhamid al-Ashrafi al-Jilani (d. 1894/1961)
Hashmat Ali Khan (d. 1901/1960)
Maulana Ziauddin Madani (d. 1877/1981)
Educational influence
There are thousands of madrassas and Islamic seminaries dedicated to his school of thought across the Indian Subcontinent.
Al Jamiatul Ashrafia is the main educational institute and learning center that provides Islam education.
Raza Academy publishing house in Mumbai
Imam Ahmed Raza Academy Durban, South Africa
See also
Dargah-e-Ala Hazrat
Karwan-I-Islami
Hassan Raza Khan
Asjad Raza Khan
Hamid Raza Khan
Akhtar Raza Khan
Mohammad Abdul Ghafoor Hazarvi
Mustafa Raza Khan
Maulana Kaif Raza Khan
Qamaruzzaman Azmi
Raza Academy
Amjad Ali Aazmi
Ilyas Qadri
Syed Kifayat Ali Kafi
References
Bibliography
Baraka, A. (2003). A Saviour in a Dark World (Article). The Islamic Times, March 2003. Stockport, UK: Raza Academy.
Haroon, Muhammad. (1994). The World Importance of Imam Ahmed Raza Khan Barelvi. Stockport, UK: Raza Academy.
Imam, Muhammad Hassan. (2005). The Role of the Khulafa-e-Imam Ahmed Raza Khan in Pakistan Movement 1920–1947. Diss. Karachi: University of Karachi.
Azimbadi, Badr. (2005).Great Personalities in Islam. Adam Publishers.
External links
English books of Imam Ahmed Raza Qadri
Full Biography of Ala Hazrat in Urdu
Official website of Dargah Imam Ahmad Raza
Islam in India
1856 births
1921 deaths
Ahmed
Barelvi
Barelvis
Mujaddid
Indian Sufis
Sunni imams
Critics of Shia Islam
Hanafi fiqh scholars
Hanafis
Maturidis
Indian Sunni Muslim scholars of Islam
Translators of the Quran into Urdu
Writers from British India
Barech
Indian male poets
Poets from British India
Poets from Uttar Pradesh
Muslim reformers
Scholars from Uttar Pradesh
People from Bareilly
People from Bareilly district
Founders of Indian schools and colleges
19th-century Indian poets
20th-century Indian poets
20th-century Indian non-fiction writers
20th-century Muslim scholars of Islam
Indian Sunni Muslims
Critics of Ahmadiyya
Indian people of Pashtun descent