Ahmed Raza Khan

Barelvi

Ahmed Raza Khan Barelvi (Urdu: ‫احمد رضا‬

‫ ;خان بریلوی‬14 June 1856 – October 1921),
known reverentially as Ala Hazrat (Urdu:
‫)اعلی حضرت‬, 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.
 A'lahazrat

Ahmed Raza Khan

‫احمد رضا خان‬

Title Imam Ahl-e-Sunnat

‫امام اہل سنت‬
Personal

Born 14 June 1856[1]

Bareilly, North-
Western Provinces,
British India

Died October 1921

(aged 65)
 Bareilly, United
Provinces, British
India

Resting place Bareilly Sharif Dargah,

Uttar Pradesh, India

Religion Islam

Nationality Indian

Spouse Irshad Begum

Children Hamid Raza Khan

Mustafa Raza Khan
Mustafai Begum

Parents Naqi Ali Khan (father)

Hussaini Khanum
(mother)

Citizenship British Indian

Era Modern era

Region South Asia

Denomination Sunni

Jurisprudence Hanafi[2]

Creed Maturidi

Movement Barelvi

Main interest(s) Islamic theology,

Hadith, Tafsir, Hanafi
jurisprudence, Urdu
poetry, Tasawwuf,
Science, Philosophy,
Psychology,
Astronomy

Tariqa Qadri
Relations Hassan Raza Khan
(Brother)
Ibrahim Raza Khan
(Grandson)
Akhtar Raza Khan
(Great-Grandson)
Subhan Raza Khan
(Great-Great-
Grandson)
Asjad Raza Khan
(Great- Great-
Grandson)
Tauqeer Raza Khan
(Great- Great-
Grandson)
Kaif Raza Khan
 (Great- Great-
Grandson)

Muslim leader

Successor Hamid Raza Khan

Influenced by
Abu Hanifa
Abdul Qadir Gilani
Mu'in al-Din Chishti
Nizamuddin Auliya
Al-Suyuti
Ibn Abidin
Qadi Iyad

Influenced
Akhtar Raza Khan
The entirety of Barelvi Movement
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.[3] He was reformer who wrote
extensively in defense of the Prophet
Muhammad and popular Sufi
practices.[4][5][6] He influenced millions of
people, and today the Barelvi movement
has around 200 million followers in the
region.[7]
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.[8] Khan used the
appellation "Abdul Mustafa" ("servant of
the chosen one") prior to signing his name
in correspondence.[9]

Teachers

According to the official Biography written

by Molana Zafar Uddin Bihari, some of his
famous teachers included:[10][11]

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.[12][13]
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.[14]
The movement is spread across the globe
with followers in Pakistan, India, South
Africa[7] and Bangladesh.[15] The
movement now has over 200 million
followers globally.[7] 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.[16]

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.[17]

Death

Ahmed Raza Khan died in October 1921

(Safar 1340 AH) at the age of 65.[18] 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.[19][20]

Kanz ul Iman (translation of the

Qur'an)

Kanzul Iman (Urdu and Arabic: ‫ )کنزاالیمان‬is

a 1910 Urdu paraphrase translation of the
Qur'an by Khan. It is associated with the
Hanafi jurisprudence within Sunni Islam,[19]
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.[20]

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.[21][22][23] 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.[24]

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.[25][26] 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.[27][28]

Hadaiq-e-Bakhshish

He wrote na'at (devotional poetry in praise

of Muhammad) and always discussed him
in the present tense.[29] His main book of
poetry is Hadaiq-e-Bakhshish.[30]

His poems, which deal for the most part

with the qualities of Muhammad, often
have a simplicity and directness.[31]

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).[32][33]
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 Unseen (Ilm-e-
Ghaib) Prophet of Islam. 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.[34]

Jamat Raza E Mustafa

Khan founded an organization on 17

December 1920 and named it Jamat Raza
E Mustafa.[35]

Other notable works

His other works include:[36][20]

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.[37] 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.[38]

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.[29][39][40]

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.[41][42]
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.[43]

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.[44]

We do not hold that anyone can

equal the knowledge of Allah
Most High, or possess it
independently, nor do we assert
that Allah's giving of knowledge
to the Prophet (Allah bless him
and give him peace) is anything
but a part. But what a patent
and tremendous difference
between one part [the Prophet's]
and another [anyone else's]: like
the difference between the sky
 and the earth, or rather even
greater and more immense.

— Ahmed Raza Khan, al-

Dawla al-Makkiyya (c00),
291.

Raza Khan was emphatic in opposing the

Shia and Hindu influences on Muslim
identity. To differentiate between Muslim
and infidel he categorically said:[45]

Presented a choice of giving

water to a thirsty infidel or to a
thirsty dog, a believer (Muslim)
should make the offering to dog.
He reached judgments with regard to
certain practices and faith in his book
Fatawa-e-Razvia, including:[46][47][48]

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.[49][50] Khan
declared Mirza Ghulam Ahmad a heretic
and apostate and called him and his
followers disbelievers (kuffar).[51]
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.[52] This doctrine is
called Imkan-i Kizb.[53][52] According to
this doctrine, because God is
omnipotent, God is capable of lying.[53]
Gangohi supported the doctrine that
God has the ability to make additional
 prophets after Muhammad (Imkan-i
Nazir) and other prophets equal to
Muhammad.[53][52]
He opposed the doctrine that
Muhammad has knowledge of the
unseen (Ilm e Ghaib).[52][53]

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).[54] However, Deobandis
claim the evidence provided to the
scholars in Arabia were fabricated and
that Ahmed Raza Khans takfir of them was
unjust. [53]

This work initiated a reciprocal series of

fatwas between Barelvis and Deobandis
lasting to the present.[54]
Shia

Ahmed Raza Khan wrote various books

against the beliefs and faith of Shia
Muslims and declared various practices of
Shia as kufr.[55] He considered most
Shiites of his day apostates because, he
believed, they repudiated necessities of
religion.[56][57]

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.[58]

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.[59]
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.[60]

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.[61] 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.[62]

The Muslim League mobilized the Muslim

masses to campaign for Pakistan,[63] and
many of Khan's followers played a
significant and active role in the Pakistan
Movement at educational and political
fronts.[12]

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.[64]

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.[65]
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.[66] In another
place he says, "Such a genius and
intelligent jurist did not emerge."[67]
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.[68][69]
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."[70]

Societal influence

Ala Hazrat Express is an express train

belonging to Indian Railways that runs
between Bareilly and Bhuj in India.[71]
The Indian government issued a
commemorative postal stamp in honor
of Ahmad Raza Khan on 31 December
1995.[72]
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.[73] He had many disciples
and successors, including 30 in the Indian
subcontinent and 35 elsewhere.[74] The
following scholars are his notable
successors:[75]

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) [76]
Abul Muhamid al-Ashrafi al-Jilani (d.
1894/1961)[77]
Hashmat Ali Khan (d. 1901/1960)[78]
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
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Bibliography
Baraka, A. (2003). A Saviour in a Dark
World (Article). The Islamic Times,
March 2003. Stockport, UK: Raza
Academy.
Bırişik, Abdulhamıd (2008). "RIZÂ HAN
BİRELVÎ" (https://islamansiklopedisi.org.
tr/riza-han-birelvi) . TDV Encyclopedia of
Islam, Vol. 35 (Resûlîler – Sak) (in
Turkish). Istanbul: Turkiye Diyanet
Foundation, Centre for Islamic Studies.
pp. 61–64. ISBN 978-975-389-457-9.
Haroon, Muhammad. (1994). The World
Importance of Imam Ahmed Raza Khan
Barelvi (https://books.google.com/book
s?id=uiqiNwAACAAJ) . Stockport, UK:
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Imam, Muhammad Hassan. (2005). The
Role of the Khulafa-e-Imam Ahmed Raza
Khan in Pakistan Movement 1920–1947.
Diss. Karachi: University of Karachi (http
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 59/http://eprints.hec.gov.pk/2317/1/21
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Azimbadi, Badr. (2005).Great
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External links
Wikibooks has a book on the topic of:
Husam ul Harmain

English books of Imam Ahmed Raza

Qadri (https://www.alahazratnetwork.or
g/download-category/english/)
Full Biography of Ala Hazrat in Urdu (htt
ps://archive.org/details/SawanehAlaHa
zrat)
Official website of Dargah Imam Ahmad
Raza (https://www.ala-hazrat.com/)
 Portals: India Islam
Philosophy Pakistan
Society

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