Biography
Ahmad Raza Khan, also known by his titles Aala Hazrat, Ahmad Raza Khan Barelvi, or Ahmad Rida Khan in Arabic, was a multifaceted Islamic figure who lived in British India from 14 June 1856 CE or 10 Shawwal 1272 AH to 28 October 1921 CE or 25 Safar 1340 AH. He was recognized as a scholar, jurist, mufti, philosopher, theologian, ascetic, Sufi, poet, and mujaddid.
Ahmad Raza Khan wrote extensively on law, religion, philosophy, and science, which led Francis Robinson, a prominent Western scholar of South Asian Islam, to describe him as a polymath due to his mastery of several subjects in both rational and religious sciences.
Ahmad Raza Khan was a reformer in northern India who strongly defended the Prophet Muhammad and popular Sufi practices, and he emerged as the leader of a movement known as “Ahl-i Sunnat wa Jamàat.” He exerted a significant influence on millions of people, and his followers today number around 200 million in the region due to the Barelvi movement.
Family
Ahmad Raza Khan, also known as Aala Hazrat and Ahmad Rida Khan, was born on 14 June 1856 in Mohallah Jasoli, Bareilly, which was part of the North-Western Provinces at the time. He was given the name “Al Mukhtaar” which corresponds to the year of his birth. His birth name was Muhammad, but he used the appellation “Abdul Mustafa” (meaning “servant of the chosen one”) prior to signing his name in correspondence.
Teachers
Some of Ahmad Raza Khan’s notable teachers were listed in the official biography by Molana Zafar Uddin Bihari, including :
- Shah AI-i-Rasul, who died in 1297/1879,
- Naqi Ali Khan, who passed away in 1297/1880,
- Ahmad Zayni Dahlan Makki, who died in 1299/1881,
- Abd al-Rahman Siraj Makki, who passed away in 1301/1883, Hussayn bin Saleh, who died in 1302/1884,
- Abul-Hussayn Ahmad Al-Nuri, who passed away in 1324/1906, and ‘Abd al-Ali Rampuri, who died in 1303/1885.
Spiritual Order
At the age of 22 in 1877, Ahmad Raza became a disciple (Mureed) of Shah Aale Rasool Marehrawi and was granted Khilafat in multiple Sufi Silsilas by his Murshid. He also gave permission to some Islamic scholars to work under his guidance.
Ahle Sunnat Revival Movement
Imam Ahmad Raza wrote extensively to defend his beliefs, so he opposed the Wahabism and Deobandi movements. His writing and activism made him the leader of the Ahle Sunnat movement, which now has over 200 million followers worldwide, including in Pakistan, India, South Africa, and Bangladesh. Although the campaign was initially popular in rural areas, it has since gained popularity among urban and educated Pakistanis and Indians, as well as the South Asian diaspora worldwide.
Khan and his fellow scholars worked to create a movement that would counter the Deobandi and Ahl-i Hadith movements. As a result, various Sufi movements and their allies became institutionalized in different parts of the world.
Death
At .the age of 65, Ahmad Raza Khan passed away on October 28th, 1921 (25 Safar 1340 AH) due to diabetes-related complications while in his home in Bareilly. He was buried in his hometown. Throughout his life, he authored hundreds of Arabic, Persian, and Urdu books, including the 30-volume fatwa compilation Fatawa Razaviyya and Kanzul Iman, a translation and explanation of the Qur’an. Several of his writings have been translated into various languages spoken in Europe and South Asia.
Kanz ul Iman (translation of the Qur’an)
Kanzul Iman is an Urdu translation of the Quran that Khan wrote in 1910. This version is linked with the Hanafi jurisprudence within Sunni Islam and is very popular in the Indian Subcontinent. It has been translated into several languages including English, Hindi, Bengali, Dutch, Turkish, Sindhi, Gujarati, and Pashto. Recently, Mufti Nazir Ahmad Qadri translated it into the Gojri language.
Husam ul Haramain
Published in 1906, Husamul Haramain, also known as Husam al Harmain Ala Munhir kufr wal mayn (The Sword of the Haramayn at the throat of unbelief and falsehood), is a work that labeled the founders of the Deobandi, Ahl-i Hadith, and Ahmadiyya movements as infidels. This was due to their supposed lack of proper reverence for Muhammad and acknowledgement of the finality of prophethood in their writings. To support his stance, Khan collected signatures from 268 scholars in South Asia and some from Mecca and Medina. The treatise has been published in several languages, including Arabic, Urdu, English, Turkish, and Hindi.
Fatawa Razawiyyah
Fatawa-e-Razvia, also known as Al Ataya fi-Nabaviah Fatwa Razaviah, is the primary fatwa book of Ahmad Raza’s movement. It is a comprehensive work consisting of 30 volumes and around 22,000 pages. The book provides Islamic verdicts on various issues and offers solutions to everyday problems, ranging from religious matters to business, war, and marriage.
Hadaiq-e-Bakhshish
He was an author of na’at, a type of devotional poetry dedicated to the praise of Muhammad, whom he always referred to in the present tense. His Hadaiq-e-Bakhshish was his primary book of poetry, which predominantly focused on the attributes of Muhammad with a simple and straightforward approach. The term “awliya and saleheen” refers to individuals who are considered saints or pious in Islamic belief. The poems of the author mentioned earlier, Mustafa Jaane Rahmat pe Lakhon Salaam, contain verses that praise and honour these individuals along with Muhammad, his family, and companions.
Al Daulatul Makkiya Bil Madatul Ghaibiya
During his second Haj in 1323 Hijri (1905), Ahmad Raza was approached by Allamah Shaikh Saleh Kamal, an Alim of Makkatul Mukarrama, who presented him with five questions from the Ulema of Makkatul Mukarrama. One of these questions, concerning the knowledge of the unseen (Ilm-e-Ghaib) of the Prophet of Islam, was posed by the Makkatul Mukarrama Wahabi Ulema. Despite suffering from a high fever at the time, Ahmad Raza attempted to answer all the questions. He went into great detail in his response to the question about Ilm-e-Ghaib, which ultimately became the basis for his book,
- Al Daulatul Makkiya Bil Madatul Ghaibiya.
- Jamat Raza E Mustafa
- On December 17th, 1920, Khan established an organization called Jamat Raza E Mustafa.
- Other Notable Works
- His other works include:
- Al Mu’tamadul Mustanad
- Al Amn o wal Ula
- Alkaukabatush Shahabiya
- Al Istimdaad
- Al Fuyoozul Makkiyah
- Al Meeladun Nabawiyyah
- Fauze Mubeen Dar Radd-E-Harkate Zameen
- Subhaanus Subooh
- Sallus Say yaaful Hindiya
- Ahkaam-e-Shariat
- Az Zubdatuz Zakkiya
- Abna ul Mustafa
- Tamheed-e-Imaan
- Angoothe Choomne ka Masla
Quran Translations
Kanzul Iman Detailed Tafseer Holy Quran Urdu Translated By Ala Hazrat Imam Ahmad Raza Khan Barelvi (R.A.) – Taj Company
Kanzul Iman Holy Quran Urdu Translated By Ala Hazrat Imam Ahmad Raza Khan Barelvi (R.A.) – Taj Company
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Kanzul Iman Short Side Tafseer Holy Quran Urdu Translated By Ala Hazrat Imam Ahmad Raza Khan Barelvi (R.A.) – Taj Company
Kanzul Iman Tajweed Short Side Tafseer Urdu Translated By Ala Hazrat Imam Ahmad Raza Khan Barelvi – Taj Company
Beliefs
Khan observed a decline in the intellectual and moral state of Muslims in British India and founded a mass movement to defend popular Sufism. This movement grew in response to the influence of the Deobandi and Wahhabi movements. Imam Ahmad Raza Khan supported practices like Tawassul, Mawlid, and the belief that Prophet Muhammad possessed complete knowledge of the unseen, which were opposed by Salafis and Deobandis.
He believed that Prophet Muhammad possessed a light that predates creation and that he is haazir naazir, meaning he views and witnesses the actions of his people. Khan made clear that Prophet Muhammad’s knowledge was only a part of Allah’s knowledge and that no one could possess knowledge equal to Allah’s.
In his book Fatawa-e-Razvia, he declared that Islamic Law was the ultimate law that all Muslims must follow, refraining from Bid’ah was essential, and it was not permissible to imitate Kuffar or participate in their festivals.
Fatwas
Ahmadis
Mirza Ghulam Ahmad of Qadian asserted that he was the anticipated Messiah, Prophet, and Mahdi awaited by certain Muslims. He also claimed to be a Ummati Nabi, a prophet who was subordinate to Muhammad and whose mission was to revive Islam to its original form as observed by Muhammad and the early Sahaba. However, Khan, in contrast, denounced Mirza Ghulam Ahmad as a heretic and renegade and classified him and his supporters as disbelievers (kuffar).
Deobandis
Maulana Ahmad Raza Khan Qadri objected to certain beliefs held by scholars of the Deobandi school, leading to a theological rift between the two groups. One of the founders of the Deobandi movement, Rashid Ahmad Gangohi, believed in the doctrine of Imkan-i Kizb, which stated that God had the ability to lie. He also supported the idea of Imkan-i Nazir, which held that God could create additional prophets after Muhammad, and that other prophets were equal to him. Additionally, Gangohi opposed the belief that Muhammad had knowledge of the unseen (Ilm e Ghaib).
When Ahmad Raza Khan undertook a pilgrimage to Mecca and Medina in 1905, he wrote a document called Al Motamad Al Mustanad (“The Reliable Proofs”), in which he labeled Scholars like Molana Ashraf Ali Thanvi, Rashid Ahmad Gangohi, and Muhammad Qasim Nanotwi, who were leaders in the Deobandi movement. as well as their followers, as kuffar. Khan gathered opinions from scholars in the Hejaz and compiled them in an Arabic language compendium titled Hussam al Harmain (“The Sword of Two Sanctuaries”), which contained 34 verdicts from 33 ulama (20 Meccan and 13 Medinese). Notably, Khan managed to obtain agreement from prominent ulama in Mecca, a feat that occurred before the Al-Saud and their Wahhabi allies took control of the Haramayn.
In addition to collecting confirmatory signatures from other scholars in the subcontinent, Khan’s fatwa sparked a series of reciprocal fatwas between the Ahle Sunnat (Barelvis) and Deobandis that continues to this day. The emotional antipathy between the two groups is better understood in light of Ahmad Riza’s fatwa and its implications.
Shia
Ahmad Raza Khan authored multiple books criticizing the beliefs and practices of Shia Muslims and even declared some of their practices as kufr. He viewed the majority of Shiites in his time as apostates since he believed they denied fundamental aspects of religion.
Wahabi Movement
Ahmad Raza Khan considered the Wahhabi movement, which was founded by Muhammad ibn Abd al-Wahhab in the Arabian peninsula, as a group of disbelievers (kuffar). To reinforce his position, Khan collected several fatwas from scholars, similar to his approach towards the Ahmadis and Deobandis. Presently, Khan’s followers remain steadfast in their disagreement with the Wahhabi teachings and its adherents.
Permissibility of currency notes
In response to a request from his contemporaries in Hijaz, Ahmad Raza Khan authored a fatwa in 1905 on the acceptability of using paper as a type of currency. The verdict, which was titled Kifl-ul-Faqeehil fehim Fe Ahkam-e-Kirtas Drahim, resulted from this request.
Political views
In contrast to several other Muslim leaders of the era, Ahmad Raza Khan and his movement were against the Indian independence movement because of its association with Mahatma Gandhi, who was not a Muslim.
Khan asserted that India was Dar al-Islam, and Muslims had the freedom to practice their religion there. He believed that those who opposed this notion were only seeking to benefit from the provision that allowed Muslims to earn interest from commercial transactions under non-Muslim rule.
Furthermore, he disagreed with the classification of British India as Dar al-Harb, which would imply that waging holy war against and migrating from India were forbidden as it would bring harm to the community. Similar to other reformers like Syed Ahmad Khan and Ubaidullah Al Ubaidi Suhrawardy, Khan held this perspective. Nonetheless, the Muslim League mobilized the Muslim population to support the creation of Pakistan, and many of Khan’s supporters actively participated in the movement’s educational and political campaigns.
Legacy
Numerous educational institutions, religious organizations, and research centers promote Ahmad Raza Khan’s teachings, which give importance to Islamic law, Sufi traditions, and a deep personal devotion to Muhammad. His ideas have gained significant popularity and are widely taught by many institutions.
Recognition
On a program called Sunni Talk, broadcasted by Takbeer TV on 21 June 2010, Muhammad al-Yaqoubi, a Syrian cleric and Sufi, declared Ahmad Raza Khan Barelvi as the Mujaddid (renewer) of the Indian subcontinent. He also stated that followers of Ahlus Sunnah wal Jamaah could be identified by their love for Khan, while those who attack him belong to other groups.
Ali bin Hassan Maliki, the Mufti of Mecca, praised Khan as an encyclopedia of all religious sciences. Allama Muhammad Iqbal, a renowned poet, Sufi, and philosopher, spoke highly of Khan’s intellect, creativity, excellent jurisdiction, and vast Islamic knowledge, as evidenced by his Fatawa. Prof. Sir Ziauddin Ahmad, head of the department of Mathematics at Aligarh University, sought Khan’s guidance when he was unable to find solutions to certain math problems, and under his guidance, Ahmad succeeded.
Justice Naeemud’deen of the Supreme Court of Pakistan described Khan as a grand personality who spent his entire life promoting and spreading the Law of Shariah, defending the veneration of the Prophet Muhammad, and delivering speeches on his unique conduct. In Justice Naeemud’deen’s opinion, Khan’s books are valuable sources of knowledge and insight that will continue to enlighten the minds of future generations.
Societal influence
- The Indian Railways operates the Ala Hazrat Express, which travels between Bhuj and Bareilly in India. To pay tribute to Ahmad Raza Khan,
- Indian government released a commemorative postal stamp on December 31, 1995.
- Several facilities and institutions have been named after him,
- including the Aala Hazrat Haj House and
- Aala Hazrat Hospital in Ghaziabad, Uttar Pradesh, as well as
- the Ala Hazrat Terminal at Bareilly Airport.
- The Raza Academy is another organization that is associated with his legacy.
Spiritual Successors
Imam Ahmad Raza Khan was survived by two sons and five daughters, with Hamid Raza Khan and Mustafa Raza Khan Qadri being his renowned scholarly sons. After his passing, Hamid Raza Khan was appointed as his successor, followed by Mustafa Raza Khan, who later designated Akhtar Raza Khan as his successor. Currently, Mufti Asjad Raza Khan is the spiritual leader succeeding his father. Imam Ahmad Raza Khan had many disciples and successors, including 30 within the Indian subcontinent and 35 in other parts of the world. Notable among his successors are
- 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),
- and Maulana Ziauddin Madani (d. 1877/1981).
Educational influence
The primary institution that offers Islamic education and serves as a learning center is Al Jamiatul Ashrafia. Additionally,
There are two publishing houses associated with the followers of Ahmad Raza Khan:
- Raza Academy in Mumbai
- and Imam Ahmad Raza Academy in Durban, South Africa.
Related Products
Kanzul Iman Detailed Tafseer Holy Quran Urdu Translated By Ala Hazrat Imam Ahmad Raza Khan Barelvi (R.A.) – Taj Company
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Kanzul Iman Tajweed Short Side Tafseer Urdu Translated By Ala Hazrat Imam Ahmad Raza Khan Barelvi – Taj Company
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