Open Access Articles- Top Results for Ahmed Raza Khan Barelvi

Ahmed Raza Khan Barelvi

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]

Part of a series on
The 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

Sufism (Chishti, Qadiri and Suhrawardi orders)


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

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]


Ahmed Raza Khan's beliefs regarding Muhammad include:

  • That Muhammad, although human, possessed a nūr or "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]
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

Ahmed Raza himself painstakingly developed refutations of Ahmadiyya, the Deobandis, the Ahl al-Hadith and Wahhabism.[15]


Mirza Ghulam Ahmad of Qadian claimed to be the Mahdi awaited by Muslims as well as a Ummati Nabi, a subordinate prophet to Muhammad who brings no new Sharia but instead restore Islam to its pure form.[16] Ahmed Raza branded Mirza Ghulam Ahmad a heretic and apostate and called him and his followers 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 there. Ahmed Raza Khan collected opinions of the ulama of the Hejaz and compiled them in an compendium with the title "Sword of the Two Sanctuaries" (Urdu: حسام الحرمین‎, 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 continuing to the present, Ahmad Reza Khan denounced as kuffar the Deobandi leaders Ashraf Ali Thanwi, Rashid Ahmad Gangohi, and Muhammad Qasim Nanotvi .[18]

Political quietism

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


  1. Hayat-e-Aala Hadhrat, vol.1 p.1
  4. See:Ala Hazrat denied and condemned Taziah,Qawwali,tawaf of mazar,sada except Allah SWT,women visit at Mazar and Fatiha.
  5. 5.0 5.1 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
  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
  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

External links

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