Ahmed Raza Khan Barelvi

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Not to be confused with Syed Ahmad.
Ahmed Raza Khan Barelvi
Title Ala Hazrat
Born 14 June 1856[1]
Muhallah Jasoli, Bareilly, NWP, British Indian Empire
Died 28 October 1921(1921-10-28) (aged 65)
Muhallah Sodagraan, Bareilly, UP, British Indian Empire
Nationality India
Ethnicity Pashtuns
Era Modern era
Region South Asia
Jurisprudence Hanafi
Creed Sunni
Main interest(s) Aqeedah, Fiqh, Tasawwuf
Website [1]

Barelvi movement
Tomb of Ahmed Raza Khan
Central figures

Ahmed Raza Khan Barelvi
Shah Waliullah
Haji Imdadullah Muhajir Makki
Meher Ali Shah

Mufti Amjad Ali Aazmi
Hamid Raza Khan


Jamaat Ahle Sunnat, Pakistan
Sunni Tehreek, Pakistan
Sunni Ittehad Council, Pakistan
Dawat-e-Islami, International
World Islamic Mission, International
Sunni Dawat-e-Islami, International


Jamiatur Raza (Bareily, UP, India)
Al Jamiatul Ashrafia (Azamgarh, UP, India)
Manzar-e-Islam (Bareily, UP, India)
Al-Jame-atul-Islamia (Faizabad, UP, India)

Notable Scholars

Sarfraz Ahmed Naeemi, Pakistan
Ilyas Qadri, Pakistan
Muhammad Muslehuddin Siddiqui, Pakistan
Allama Arshadul Qaudri, India

Literature & Media

Kanzul Iman, translation of the Qur'an
Madani Channel

Ahmed Raza Khan Barelvi (Urdu: احمد رضاخان بریلوی‎, Hindi: अहमद रज़ा खान, Born: 14 june 1856 AD or 10 Shawwal 1272 AH in Muhallah Jasoli Bareilly, UP[2] __Died: 28 October 1921 AD or 25 Safar 1340 AH in Bareilly, UP[3]), known as Aala Hazrat, was a Hanafi Sunni who founded the Barelvi movement of South Asia.[4][5][6] Raza Khan wrote on numerous topics, including law, religion, philosophy and the sciences. He wrote numerous works on Muhammad.[5]

Early life[edit]

His father was Naqi Ali Khan, his grand father was Raza Ali Khan and his great-grandfather Shah Kazim Ali Khan.[7] His ancestors were Pashtuns from Kandahar.[8]

Ahmad was born on 14 June 1856 in Jasuli, one of the areas of Bareilly Sharif, united India. His birth name is Mohammad however his grandfather called him Ahmad Raza and his mother named him Amman Miyān. He became famous with the name which was kept by his grandfather.[9] Khan used the appellation "Abdul Mustafa" (slave [or servant] of Mustafa) prior to signing his name in correspondence.[10]

Meeting with Qutub Ul Aqtab Hazrat Fazle Rehma Ganjmuradabadi (rahmatullah alaih):

Hazrat Raza Ali Khan the grand father of Ala Hazrat (rehmatulah alaih) was the mureed of Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih) beoz of this Imam Ahmed raza (Ala Hazrat) (rahmatullah alaih) came to meet Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih) in the month of ramzan. At this time Hazrat Was around 85 years of age and Imam Ahmed raza (rahmatullah alaih) was around 18-20 years. After reaching ganjmuradabad sharif Ala Hazrat(rehmatullah alaih) informed Hazrat Maulna Fazl-e-Rehman Gunjmuradabadi (rahmatullah alaih) about his visit and is eager to meet him through a khadim, On hearing this Maulna Fazl-e-Rehman Gunjmuradabadi (rahmatullah alaih) relpied what he want from a fakir, His Father is a scholar(aalim), His Grandfather is a scholar, he himself is a scholar, later called him, Ala Hazrat (rahmatullah alaih) asked Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih) what does he think of Milad Sharif instead of repling to the quetion Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih) asked him what do you think of Milaad Sharif you your self are a scholar on which Ahmed raza (rahmatullah alaih) replied for me it is mujtahab on hearing the answer Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih) said for me it is sunnat, and said that the Sahaba-E-Karam(Radi Allahu anhu) who use to take part in jihad use to praise our Holy Prophet(Salla Allahu ta'ala 'alayhi wa Sallam) among their people and use to tell all people that how ALLAH has blessed his Holy Prophet(Salla Allahu ta'ala 'alayhi wa Sallam) and many other things this is what we do in Milad Sharif the only differnce is that the Sahaba-E-Karam(Radi Allahu anhu) use to distribute their head while you people distribute Laddu(sweet) and after this Ala Hazrat(rahmatullah alaih) asked him for any guindance tips on which Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih) replied dont do takfir in a hurry, Ala Hazrat(rahmatullah alaih) on hearing this started thinking that i called only those people kafir who dis obeys our Holy Prophet(sal-lal-laho-tala-alihi-wasalm) Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih) came to know what Ahmed Raza (rahmatullah alaih) was thinking by KASHF and replied yes yes undoubetly if any one disobeys the Holy Prophet(sal-lal-laho-tala-alihi-wasalm) even in a slightest manner is undoubtely Kafir.

Then Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih) removed his Turkey Cap(Topi) and placed his cap on the head of Imam Ahmed Raza (rahmatullah alaih) and took his cap this is one of the way in which the Aulia ALLAH gives blessings to special people and later said that like the cap is shining on your head Ahmed Raza (rahmatullah alaih) one day you will shine in the whole world and as you people can see how the fame of Imam Ahmed Raza (rahmatullah alaih) is today all over the world because of the dua of Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih). The Topi Mubarak(Cap) is still present with Azhari Miya sahab Sisters Husband Maulana shukat hassan khan sahab who stays in pakistan karachi. He have mostly all the Taburakt Of Ala Hazrat (rahmatullah alaih).

Besided this Ala Hazrat (rahmatullah alaih) visited Ganjmuradabad sharif 2 more time and requested Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih) to make him his mureed on which Hazrat replied son your share is not with me you go to Mehrera Sharif.

Ala Hazrat (rehmatullah alaih) has done the zikr of the above wakya in his book "Al-Malfuz" it is the malfuzat (sayings) of Imam al-Ahl al-Sunnat Imam Ahmad Rida Khan al-Barelwi 'alayhir rahman w'al Ridwan in the same way a very famous book Hayat-E-Ala Hazrat written by Ala Hazrat(rehmatullah alaih) khalifa Maulana Zafar Uddin Bihaari (Rahmatullahi 'alayh). Ala Hazrat (rehmatullah alaih) has also written about Hazrat Maulna Fazle Rehma Ganjmuradabadi (rahmatullah alaih) in Fatwa-E-Rizviya.


Ahmed Raza Khan's beliefs regarding Muhammad include:

  • That Muhammad, although human, possessed a noor (light) that predates creation.[11] This contrasts with the Deobandi view that Muhammad, was insan-e-kamil ("the complete man"), a respected but physically typical human.[12][13]
  • He is haazir naazir (can be present in many places at the same time, as opposed to God, who is everywhere by definition).[14]

Raza Khan wrote:

"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.

Opposition to other sects[edit]

Ahmed Raza himself painstakingly developed refutations of Ahmadis, Deobandis, the Ahl-e-Hadith and Wahhabis.[15]


Mirza Ghulam Ahmad of Qadian claimed to be the Mahdi (messiah) awaited by Muslims, as well as a Ummati Nabi, a subordinate prophet to the Holy Prophet who brings no new Sharia but instead restore Islam to its pure form.[16] These claims proved to be extremely controversial among many Muslims, and Ahmed Raza branded Mirza Ghulam Ahmad as a heretic and apostate and called him and his followers (Ahmadis) Kuffar.[17]


When Ahmed Raza visited Mecca and Medina for pilgrimage in 1905, he prepared a draft document entitled Al Motamad Al Mustanad ("The Reliable Proofs") for presentation to the scholars of Mecca and Medina. Ahmed Raza Khan collected opinions of the ulama of the Hejaz and compiled them in an Arabic language compendium with the title, Husam al Harmain ("The Sword of Two Sanctuaries"), a work containing 34 verdicts from 33 ulama (20 Meccan and 13 Medinese). In that work, which was to inspire a reciprocal series of fatwas between Barelvis and Deobandis lasting to the present, Ahmad Raza denounced as kuffar the Deobandi leaders Ashraf Ali Thanwi, Rashid Ahmad Gangohi, and Muhammad Qasim Nanotwi.[18]

Political quietism[edit]

Unlike most 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.[19]


  • Raza opposed labeling British India to be Dar al-Harb ("land of war"), thus opposing any justification of jihad (struggle) or hijrat (migration to escape) against the proposed plans of the Deobandiyya Movement who wished to begin jihaad. Raza's stance was opposed by Deobandi scholars such as Muhammad Qasim Nanotvi.[20]

See also[edit]


  1. ^ Hayat-e-Aala Hadhrat, vol.1 p.1
  2. ^ http://www.raza.org.za/the_mujaddid_imam_ahmed_raza_childhood.html
  3. ^ http://www.raza.org.za/the_mujaddid_imam_ahmed_raza_demise.html
  4. ^ See:Ala Hazrat denied and condemned Taziah,Qawwali,tawaf of mazar,sada except Allah SWT,women visit at Mazar and Fatiha.
  5. ^ a b Usha Sanyal (1998). "Generational Changes in the Leadership of the Ahl-e Sunnat Movement in North India during the Twentieth Century". Modern Asian Studies 32 (3): 635. doi:10.1017/S0026749X98003059. 
  6. ^ Ali Riaz (2008) Faithful Education: Madrassahs in South Asia, p. 75. New Brunswick: Rutgers University Press, ISBN 9780813543451
  7. ^ Usha Sanyal (1996). Devotional Islam and politics in British India: Ahmad Riza Khan Barelwi and his movement, 1870–1920. Oxford University Press. p. 51. ISBN 978-0-19-563699-4. 
  8. ^ Usha Sanyal, Ahmad Riza Khan Barelwi: In the Path of the Prophet, Oneworld Publications (2012), p. 52
  9. ^ Ala Hadhrat by Bastawi, p. 25
  10. ^ Man huwa Ahmed Rida by Shaja'at Ali al-Qadri, p.15
  11. ^ Islamic Beliefs, Practices, and Cultures. Marshall Cavendish. 1 September 2010. pp. 145–. ISBN 978-0-7614-7926-0. Retrieved 4 May 2011. 
  12. ^ Pakistan perspectives, Volume 7. Pakistan Study Centre, University of Karachi, 2002
  13. ^ Akbar S. Ahmed (1999) Islam today: a short introduction to the Muslim world. I.B. Tauris Publishers, ISBN 978-1-86064-257-9
  14. ^ N. C. Asthana & A.Nirmal (2009) Urban Terrorism : Myths And Realities. Publisher Pointer Publishers, ISBN 978-81-7132-598-6, p. 67
  15. ^ http://www.hudson.org/research/9848-the-assertion-of-barelvi-extremism
  16. ^ http://www.reviewofreligions.org/1599/my%E2%80%88claim-to-promised-messiahship/
  17. ^ Zahid Aziz, Ahmadiyya Anjuman Ishaat Islam (2008) A survey of the Lahore Ahmadiyya movement: history, beliefs, aims and work. A.a.i.i.l. (u.k.), ISBN 978-1-906109-03-5. p. 43
  18. ^ http://books.google.com/books?id=6w7JVOlDIokC&pg=PA282&dq=Khan++deobandi+husam&hl=en&sa=X&ei=h3LgUb-DDaj84AOOq4G4Ag&ved=0CDQQ6AEwAQ#v=onepage&q=Khan%20%20deobandi%20husam&f=false
  19. ^ R. Upadhyay, Barelvis and Deobandhis: "Birds of the Same Feather". Eurasia Review, courtesy of the South Asia Analysis Group. 28 January 2011.
  20. ^ M. Naeem Qureshi. Pan-Islam in British Indian politics: a study of the Khilafat Movement, 1918–1924. BRILL, 1999. ISBN 978-90-04-11371-8. p. 179

Further reading[edit]

External links[edit]