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Islam and Sectarianism (09 Aug 2009 NewAgeIslam.Com)

The Truth behind Deobandi-Barailavi Differences: The Sahaba-e-Karam too differed but never engaged in Takfir

The Truth behind Deobandi-Barailavi Differences

by Maulana Nadeemul Wajidee

Translated from Urdu by Raihan  Nezami, NewAgeIslam.com


Sectarian violence is a regular occurrence in Pakistan, but unfortunately, in recent times, it is being promoted in our country too. In a recent incident, the way the Deobandi and the Barailavi scholars and clerics have unearthed their disputes and demonstrated their verbal and muscular power is not only shameful; it is strongly condemnable. Every Muslim knows the mosques are for prayers only – its use for the settlement of disputes and differences is not only unfair and depressing, but it's a great sin towards Allah-e-Kareem. Indian Muslims are already facing numerous insurmountable problems and difficulties in their country which are boundlessly rising to the alarming level, such conflicts will further deteriorate the situation. 


Does it suit our Islamic scholars and the general people to quarrel over sectarian conflicts, which have been there for over 150 years? Pakistan is a different case as it is heading towards eventual destruction. In regard to the dispute over the mosque, I see no harm if the same is accepted and used by both the fighting factions. They should have gone one step further to find an amiable solution and handed over the management to the other sect and kept offering prayers one after another. Even they can reach a solution if they are wise enough to sit at a conference table with a positive frame of mind and compromising attitude. Resorting to violence has never yielded a satisfactory result at any level, nor will it do so in future. Yet both groups are quarrelling powerfully with each other to give vent to their anger.  It's quite possible that there is a foreign hand behind the ruckus created by the ugly designs of the community with vested interest to ignite the conspiracy, which has been as old as the history of modern conflict.


The differences, in general, are not unavoidable. There may be differences over political, social or intellectual points of view.  These should be discussed and resolved amicably within certain limits. A difference over the points of view being transformed into a controversy has been prohibited by the Quran-e-Kareem in the following words.


"And fall into no disputes, lest ye lose heart and your power depart" (Surah Al-Anfal: 46)


On the other hand, such a difference in opinion is acceptable and reasonable, which may be honest and based on scholarly clarification with an aim to enrich knowledge and learning.  Difference of opinion has been cropping up in Islam since the beginning.  It had taken place among the Sahaba-e-Karam (May Allah be pleased with them) and the people thereafter, but it was never transformed into a controversy. It is a very dirty game which maligns the religious character of the Muslims by abusing or falsely blaming the other party with ugly intentions.

The Sahaba-e-Karam (May Allah be pleased with them) too, had different points of view, but they never resorted to violence or tried to tarnish other's image by passing out derogatory remarks, or by issuing "Fatawahs" of "Kufr", "Fasque", or "Fajra". Even the intellectual Islamic reasoning became the basis of the differences in Fiqah which later on, became instrumental in forming the four different schools of Islamic thought and learning, numerous Fuqaha-e-Karam related to these schools of Fiqah differ over certain points, but they never used derogatory remarks, insulted others or delivered "Fatawahs" excluding others from Islam. The differences may occur even among the scholars of the same school of thought. Imam Muhammad (ra) and Imam Abu Yusuf (ra), the favorite followers of Hazrat Imam-e-Azam Abu Haneefa (ra), occasionally differed with him, or on certain points, confronted each other but, not in a scornful manner but rather with full respect and regard. Neither the teacher showed any disrespect nor they had any loathing for one another.


The rivalry between Allamah Sakhavi (ra) and Allamah Jalaluddin Seyuti (ra) is famous in the intellectual history. They had often commented on each other a lot in their respective writings, the differences are even found between a religious scholar and a learned person like Sufi Shaikh Abdul Qadir Jeelani (ra) and Allamah Ibn Aljouzee who was a renowned writer, muhaddith and reformer. In the same way, Nawab Siddique Hassan Khan Qannouji (ra) and Maulana Abdul Hai Firangi Mahli (ra) too, were involved in scholarly debate without any scornful remarks and insulting expression. All the above mentioned negative elements are prevalent in the differences between Deobandi and the Barailvi scholars only who have diminished their scholarly figure and taken this conflict to the limits of "Takfeer" (Disbelief).


Let's see! Who is responsible for this degradation to "Takfeer" (Disbelief) and "Tafseeque" (rebellion) - Deobandees or Barailvees which has taken the shape of differences among the Muslim community?


  Maulana Ahmed Raza Khan, the founder of the Barailvi school of thought was politically inclined towards the British rulers.  He had inherited this predilection. He heaped a lot of praise over them, and delivered "Fatawahs" for the prohibition of Jihad and opposed the Khilafat movement. He was the disciple of Maulana Fazal Rasool Badayuni and associated with Maulana Fazal Haque Khairabadi. Both the teacher and the pupil were strongly opposed to Shah Ismail Shaheed and the other Soofian-e-Karam of Delhi. Maulana Fazal Haque Khairabadi had gone to the extent of getting Shah Ismail Shaheed's speech banned from being delivered in the Jama Masjid of Delhi. Maulana Ahmed Raza Khan was the intellectual heir of the above-mentioned two Islamic scholars.


As far as the religious background is concerned, he belonged to a Shia family. His forefather Kazim Ali Khan had played a pivotal role in connivance with Shujauddaulah, the Shia Nawab of Awadh and the British to convince and assimilate the Ruhailkhand, the Sunni state of the time. Highly impressed with the Shia culture – an influence that was quite dominant in his writings too - he had many Shia scholars among his disciple too.


I have explained all the three aspects of the background to help readers understand the root cause of conflict between Maulana Ahmed Raza Khan and the clerics of Deoband.


It has been a historical truth concerning the scholars of Deoband who worked robustly to materialize the "Fatwa-e-Jihad" of Hazrat Shah Abdul Aziz. Their miraculous acts of bravery are spread over the volumes of history of Jihad in 1857, though in the end it proved to be futile. Later on, after the Darul Uloom was established, the scholars of Deoband again took the initiative for the sake of their country and underwent physical and mental tortures and atrocities in British prisons. Ultimately, the freedom struggle met its destination and succeeded in the mission. Maulana Ahmed Raza Khan who was the well-wisher of the British, didn't like the revolutionary deeds of the Deobandis.  The Deobandis had great affinity and regard for the families of Shah Abdul Aziz and other scholars whereas Maulana Ahmed Raza Khan opposed them vehemently due to being the disciple of Maulana Fazal Rasool Badayuni. The same has been the point of discord since then and has acted as a factor in creating further rift between the two sects.


Another reason for this discord is that Hazrat Shah Abdul Aziz had vehemently criticized the Shia community in his religious speeches as well as  through his erudition in books like "Tohfata Asna Ashrafiah" and "Asrarul Jaleel fi Mastaul Tafzeel" igniting the Shias to great fury. Later on, in continuation of the same, Hujjatul Islam Hazrat Maulana Muhammad Qasim Nanautavi, the founder of Darul Uloom Deoband, penned " Bidayatul Shooja", Fayooz Qasmiya", "Intibahul Mumeneen" and "Ajooba Arbaeen", his fellow  Hazrat Maulana Rasheed Ahmed Gangohi authored the scholarly but controversial "Hidayatul Shia" which highly infuriated Maulana Ahmed Raza Khan. He delivered a "Fatwah" against Maulana Muhammad Qasim Nanautavi, "Qasmiya lanatahumullah is Maloon and Murtid  (rebellion)"(Fatwah Rizwiya – 59/5).

Later on, he gave another "Fatwah" on reading the books of Maulana Rasheed Ahmed Gangohi, "He should be thrown into Hell and the Hell Fire will burn him".

(Khalisul Aetaqad, Maulana Ahmad Raza Khan Barailavi, Page-62)


These two factors added fuel to the fire which enraged Maulana Ahmed Raza Khan, the founder of the Barailavi school of thought to take the path of enmity, condemnation and denouncement. This kept increasing every passing day, till it took the form of promoting divisions within the Muslim community and getting Muslims declared Kafir (Tafreeq Bainul Muslemeen and Takfeerul Muslemeen) to the extent that he didn't even slightly waver from distorting or deforming anyone's writing. For instance, Tahzeerul Naas is a small magazine by Hazrat Maulana Muhammad Qasim Nanautavi. It contains intellectual arguments on the issue of the final prophethood (Khatm-e-Nabooat) of the prophet Hazrat Muhammad (Peace be upon Him). Maulana Ahmed Raza Khan deleted some portions of the content from the pages 14, 28 and 30 to recompile a distorted passage.  After this condemnable activity, he went to Makkah and Madina to get a "Fatwah" issued by the scholars of Hijaz. The new passage recompiled by him is given below.


"Even if it is assumed, there might be any other prophet in the reign of the prophet Hazrat Muhammad (Peace be upon Him), His status as the last prophet of Islam is intact, but even if it is assumed – that in the later age of His prophethood, any other prophet appears, there will be no effect on the status of the prophet Hazrat Muhammad (Peace be upon Him).  In the view of common Muslims, the final prophethood of the prophet Hazrat Muhammad (Peace be upon Him) means that he is the last prophet among all those who have been sent to this world, but in the eyes of scholars it is clear that no particular significance attaches to a prophet coming before or after.

(Husamul Harmain, Page 101).


The last sentence of this passage, "In the view of common Muslims" is at page 30 in the original book, the first sentence is at page 14 and the middle sentence at the page 28. The way Maulana Ahmed Raza Khan has joined the three sentences into a single passage gives the impression that Maulana Muhammad Qasim Nanautavi is rejects the finality of prophethood. In the Arabic translation, he deleted the word "Bilzat" and included "Aslan" at its place which totally changed the meaning of the content. By deletion and addition in the writings of Deoband, he got "Fatwa-e-Kufr" from the scholars of Najad-o-Majaz against the Deobandi ulema and returned to India in high spirits. God knows if someone asked him or not – what benefits did he obtain from such "Fatawahs"? What service did he do to Islam by dividing the Muslims in two groups?


          On the other hand, the scholars of Deoband continued to seek to express their feelings. Maulana Muhammad Qasim Nanautavi asserted, "The culmination of the prophethood with Prophet Mohammad (PBUH) is part of our belief and faith. But nothing can be done to stave off false criticism.     

(Jawabat Mahzoorat, page 29)


'There is no possibility of any other prophet after Rasoolullah (Peace be upon Him) is my faith and "Iman", I consider him a disbeliever who has a slight suspicion over it (Maktoobat Maulana Muhammad Qasim Nanautavi, Page 103). In a similar vein, Maulana Ahmed Raza Khan Sb Barailavi blamed Qolubul Arshad Maulana Rasheed Ahmed Gangohi – that according to him, "Allah-e-Kareem is a liar (Nauz Billah) This assertion is famous like "Imkan-e-Kizb" based on a fake and baseless "Fatawah" delivered by Maulana Rasheed Ahmed Gangohi, yet it is not proved till today, when and where was the concerned "Fatwah" delivered? Maulana Ahmed Raza Khan has referred to this baseless "Fatwah" in Husamul Harmain on page 102 and asserted that he himself had seen the "Fatawah", later on he mentioned on page 29 that a Photostat of the "Fatwah" is preserved in Madina. Unfortunately, no Barailavi cleric or scholar has so far presented even the photocopy of the "Fatawah", not to talk of the original document.


Hazrat Maulana Khaleel Ahmed Sahab and Hakeemul Ummat Hazrat Maulana Muhammad Ashraf Ali Thanavi too, could not be spared from this hateful campaign of "Takfeer". The former was blamed that he considered Satan more learned  than the prophet Hazrat Muhammad (Peace be upon Him) and the latter, as it is alleged, faced the accusation that animals as learned as prophet Hazrat Muhammad (Peace be upon Him).  Maulana Khaleel Ahmed responded to the accusation, "I and even my teachers consider the person "Kafir", "Murtid" and "Mal'oon" who assumes that any person or any creature is greater in knowledge than the prophet Hazrat Muhammad (Peace be upon Him), not to talk of the Satan. It means that Khan Sahab Barailavi's allegation is a pure lie and false assumption.  I never assumed as if any angel or "Wali", not to talk of a Satan, may be greater in learning than Him (Peace be upon Him), although he may be greater in education.  Of all the wrong charges that Khan Sahab has leveled on me I will seek justification from him on the Day of Judgment. I am absolutely not responsible for it".

(Fatawah Darul Uloom, Deoband – 38/2)


Hakeemul Ummat Hazrat Maulana Ashraf Ali Thanavi got a magazine published in response to the "Fatwah-e-Takfeer" and made it the foreword of his book "Hifzul Eman", He wrote, "I have never penned such an ugly article in my book, and cannot think of writing such rubbish. I have never imagined such an ugly topic and seriously consider that the person should be excluded from Islam who possesses such Faith, or even without having Faith, says even by any means. My Faith as well as my forefathers' or the teachers' faith has been on his being the most exalted and excellent person among all kinds of creatures concerning all the branches of knowledge theoretically or practically. In short, after Allah-e-Kareem, the Prophet (Peace be upon Him) is the only eminent and erudite person on earth.

(Fatawah Darul Uloom, Deoband – 48-49/2)


Even after all the clarification given by the Deobandi clerics and scholars, the Barailavi community still insists that the Deobandi clerics have asserted the "Kufriya versions" so they are "Kafirs", although they are fully aware of the fact, the people who refute the blames of disbelieving should not be called "Kafir" or "Murtid". Maulana Ahmad Raza Khan and his followers have not targeted the above-mentioned few scholars, rather they have asserted the following "Fatawahs" too. "Wahabi", "Deobandi", "Qadiyani", "Chakralavi" and "Nichri" are unsanctioned and dead, though they may recite the name of Allah-e-Kareem a thousand times or they may be very pious or religious people, but they will remain Murtadeen". (Ahkam-e-Shareef, 122). It's binding on "Wahabiyah" to consider their each and every person "Kafir"; it means that "Dehlavi", "Gangohi", "Nanautavi" and "Thanavi" are certainly "Kafir" or "Murtid". (Al-Istamdad Ala Ajyalul Irtedad, Page-51)


Maulana Ahmad Raza Khan Sb was obsessed with denunciation and delivering "Fatwah-e-Kufr", so that no famous scholarly, religious or political personality had been spared from being declared "Kafir" by him. Sir Syed, Hali, Allama Iqbal and Md Ali Jinnah etc. too, were declared "Kafir" because they were directly or indirectly associated with the clerics of Deoband with reference to "Tajanib ahlul Sunnah" and "Mehar Munir" etc.


In contrast, the Deobandi clerics take consider matters in a serious manner and never deliver a verdict of "Kufr" based on any minor passage ignoring the meaning and the sense of the speaker in which context it was spoken and the entire content as a whole; rather they consider them guilty who deal with any such sensitive matter as abruptly like this. For instance, a particular "Fatwah" of Darul Uloom concerning Maulana Ahmad Raza Khan and his followers is being given below. "To consider Maulana Ahmad Raza Khan and his pupils "Kafir" is not reasonable as there may be any defect in their statements. Earlier too, the Fuqaha-e-Islam have observed extreme caution in "Takfeer-e-Muslemeen" and are of the same opinion, if there are 99 elements of "Kufr" present in a person's writing and even one element of weak Islam, the Muftees should deliver the "Fatawahs " on the ground of the weak element – means he should be considered a Muslim.

(Fatawah Darul Uloom, Deoband – 54-55/2)


Now, good sense has started prevailing among the Barailavi clerics and scholars too. They have realized that the Mission-Kufriat was unimportant and rather, it has harmed them as well. The statement of Barailavi scholar further clarifies the point in a better way.

"The sensible intellectuals of the present time hesitate to tread over this sphere. It is generally believed now that Imam Maulana Ahmad Raza Khan used to declare the Muslims "Kafir" and he had established a Kufriat-producing factory in Bareilly.

(Al-Meezan monthly, Maulana Ahmad Raza Khan No.29)


The Barilavi scholars too, have admitted the truth that the Barailawiat remained confined to the circle of the illiterate people only due to such "Fatawahs" and explanations. 

(Al-Meezan monthly, Maulana Ahmad Raza Khan No.28-29, Fazil Barailvi and Tark-e-Mawalat, Page-5)

Tragically till today, the good Barailavi scholars are still busy in realizing their "Mission-Takfeer". The situation will certainly worsen if they openly declare the Deobandis "Kafir" and "Murtid" through their speech and writings. The need is to mind their own business forgetting the old 'Fatawahs" and assertions, only then an atmosphere of peace and harmony can be created but throughout the country. Presently the protection and the defence of Deen-e-Islam is of utmost significance which is being hampered by the differences and the rift created in the Ummat-e-Islamia and the Muslim community.

Have the Barailavi clerics ever pondered over the issue seriously from this viewpoint too? 

Translated from Urdu by Raihan  Nezami, NewAgeIslam.com


© Copyright: New Age Islam 2008-2012



  • Maulana Wajidee is not a neutral observer,
    By Noman Rehmani -

  • Who's Imam Ahmad Raza?

    Imam Ahmad Raza Khan (1856-1921) may Allah bless him, possessed encyclopaedic knowledge of all most all branches of knowledge of his time and according to recent research an in-depth expertise in more than 100 branches of Knowledge. His monumental contribution to the Muslims world in the field Islamic literature, Science, Mathematics and other Social Sciences, documents and treasures by way of more than one thousand in number will be embedded in the pages of history. But above all be the learned Imam was known and recognized as a great lover and upholder of the sanctity of Allah’s highly esteemed, reverend and Holy Prophet Mohammad Sallallaho Alaihi wasallam (May Grace and Peace be upon him).
    Idara-i-Tahqeeqat-e-Imam Ahmad Raza International, Karachi since 1981 every year on the occasion of his death anniversary, takes the opportunity of paying tribute to this great scholar, Islamic Jurist, revivalist and educationist by holding conferences and seminars on his life and works and publishing tri language research Journals namely, Maarif-e-Raza (cognizance of Imam Ahmad Raza) in Urdu, Arabic and English besides other books and treatises written by and on him. Moreover, on this occasion we also honour learned research scholars who have written Phd/ M.Phil thesises or written or compiled any research oriented book on him, with Imam Ahmad Raza Research "Gold Medal" or "Silver Medal" Awards.
    Imam Ahmed Raza was a scholar who reached great heights in many different spheres of knowledge resulting in the writing of over 1000 articles, treaties, commentaries and short notes which are unique in their material compilation and whose precedence is difficult to be traced out in the recent past of Islamic History yet the number of critiques. Versifications letters discourses etc are countless.
    Imam Ahmed s/o Allama Naqi Ali Khan was born in Bareilly (U.P India) on 14th June 1856. He received his early education from his father and various other teachers and completed his academic qualification at the age of 13years 10 month and 5 days. At this age he issued the very first Fatwa under the supervision of his father. After the death of his father he took the responsibility of Mufti as a lifetime vocation. He had been announcing Fatwa for more than 50 year without fear and dread of the authorities. He never charged fee for announcing Fatawa. He did everything for the sake of Allah and his beloved Prophet Muhammad (peace be upon him).
    Imam Ahmed Raza wrote critical commentaries on more than 100 different faculties of knowledge. Amongst his writings is more than worthy which has been compiled in 12 volumes has approximately 1000 pages and Fatwas are not just Islamic decrees but a comprehensive work of research. He had a vigorous command in Hanafi Jurisprudence. Because of deep Minutia of Jurisprudence, he is the name of the century.
    Imam Ahmed Raza was a true poet, I really find no words to say about his logical composition known as His love for the Holy Prophet (peace be upon him) his power of imagination his vigorous vocabulary, his selection of words, use of similes and metaphors rhythmic couplets, Photographic and his lovely expression is matchless other than poetry Imam Ahmed Raza has tremendous authority over Arabic, Persian and Urdu Prose. He was also an Arabic and Persian Calligrapher.
    Asceticism and altruism were the hall mark of Imam Ahmed Raza. He was authority on Islamic Mysticism as lord of Lories and above all a true paramour of the Holy Prophet (peace be upon him).
    Imam Ahmed Raza Khan accompanied his father in 1878 to Haramain to perform Hajj. The first Hajj was important because by performing it Imam Ahmed Raza fulfilled one of fundamental duties of a Muslim additionally. While in the Haramain Ala Hazart obtained certificates( Sanads) in several fields of knowledge Hadis  Fiqh, Usul-e-Fiqh, and Tafsir-from two well known Muftis ( Juis Consults) named, mufti Syed Ahmed Dahlan (d 1886) and mufti Abdul-Rahman Siraj.
    The immediate result of his approximately three month stay in Mecca and Madina was that Ahmed Raza was able to establish close relations with a number of leading scholars in the Haramain.
    In Short, Imam Ahmed Raza was proclaimed the Mujaddid (Renewed) of the 14th Hijri Century and was confirmed that Imam Ahmed Raza was a leader of Sunnis world-wide not merely in India.
    Imam Ahmed Raza Struggled against Bidat (Unlaw ful Practice in Islam) in his Fatwas, treatises and speeches he strove for the resurgence of Islam and it is for these attempts the Ulema of Arabia and Indo Pak said that he was the revivalist of his century.
    Imam Ahmed Raza possessed all the qualities of a good statesman. He was very aware about the hidden intentions of Hindus that is why he gave the concept of two nation theory. He enlightened treatise on politics of the Muslim Nation and guided the politicians.
    His whole life was devoted to this mission and in these efforts he had to pass away from the world in 1921.
     By: Dr. Muhammad Maalik

    By sameer -

  • Bismillahir Rahmaanir Raheem As Salaatu Was Salaamu Alaika Ya Rasoolullah ( )

    Imam Ahmed Raza Khan Al-Qaderi

    by M.F. Khan*


    Imam Ahmed Raza’s Blessed Birth

    Imam Ahmed Raza Khan (radi Allahu anhu) was born on a Monday, the 10th of Shawaal 1272 A.H. (14th June 1856), at the time of Zohar Salaah in a place called Jasoli, which is in the city of Bareilly Shareef, India.

    A few days before the birth of Imam Ahmed Raza Khan (radi Allahu anhu), his father, Allamah Mawlana Naqi Ali Khan (radi Allahu anhu), had a wonderful dream. He immediately disclosed this dream to his father, Allamah Mawlana Raza Ali Khan (radi Allahu anhu), who interpreted this dream by saying: "This is a sign that you are going to be the father of a child, a boy, who will grow up to be pious and knowledgable. His name will gain prominence from East to West."

    This was the good news that was given to Allamah Mawlana Naqi Ali Khan (radi Allahu anhu) concerning the birth of none other than the "emerald from amongst the Treasures of Almighty Allah", the "sweet-scented rose from the fragrant garden of the Holy Prophet (sallal laahu alaihi wasallam)", Imam Ahmed Raza Khan (radi Allahu anhu).

    The date of birth of A'la Hadrat (radi Allahu anhu) was extracted by himself from the Holy Quran.

    "These are they in whose hearts Allah has inscribed faith and helped them with a spirit from Himself." (58:2)


    His Blessed Name

    The name that was given to him at birth was the beautiful name of "Mohammed." The name corresponding to that year of his birth was "Al Mukhtaar." His grandfather, a great Scholar of the Ahle Sunnah Wa Jamaah, Allamah Mawlana Raza Ali Khan (radi Allahu anhu), also gave the young child the beautiful name of "Ahmed Raza." It was by this name that he was famously known. Much later in his life, A'la Hadrat (radi Allahu anhu) added the title "Abdul Mustafa" to his name signifying his great love and respect for Sayyiduna Rasulullah (salal laahu alaihi wasallam).

    The Grand Mufti of Makkatul Mukarramah, Sheikh Hussain bin Saleh Makki (radi Allahu anhu), also gave him the title of "Zia'udeen Ahmed."


    Illustrious Family History

    Imam Ahmed Raza Khan Al-Qaderi, was the son of Allamah Mawlana Naqi Ali Khan, who was the son of Allamah Mawlana Raza Ali Khan, who was son of Allamah Mawlana Mohammed Kaazim Ali Khan, who was the son of Allamah Mawlana Shah Mohammed Azam Khan, who was the son of Allamah Mawlana Sa'adat Yaar Khan, who was the son of Allamah Mawlana Sa'eedullah Khan (radi Allahu anhum ajma'in).

    The great forefathers of A'la Hadrat (radi Allahu anhu) migrated from Qandhar (Kabul) during the Mogul rule and settled in Lahore. Allamah Mawlana Sa'eedullah Khan, the first forefather of A'la Hadrat (radi Allahu anhum), held a high government post when he arrived in the Indo-Pak sub-continent. His son, Allamah Mawlana Sa'adat Yaar Khan (radi Allahu anhu), after gaining victory in the city of Ruhailah, was elected as the Governor of that city.

    Allamah Mawlana Hafiz Kaazim Ali Khan, the son of Mawlana Mohammed Azam Khan (radi Allahu anhum), was a Tax-collector in the city of Badayun. His son, Allamah Mawlana Raza Ali Khan (radi Allahu anhu), the illustrious grandfather of A'la Hadrat (radi Allahu anhu), did not serve in the Government. It was from this generation that the heads of the family began to adopt Tassawuf as their way of life.

    We have included a very brief history of A'la Hadrat's (radi Allahu anhu) father and grandfather.

    HIS FATHER: A'la Hadrat's (radi Allahu anhu) father, Hadrat Mawlana Naqi Ali Khan (radi Allahu anhu), received his education at the hands of his father, Allamah Mawlana Raza Ali Khan (radi Allahu anhu). He wrote more than 50 books, among them, "Suroorul Quloob fi Zikri Mouloodul Mahboob", which received a very high distinctive position amongst Islamic literature. The treatise is characteristic in its condemnation of the enemies of Islam, both internally and externally. A'la Hadrat's (radi Allahu anhu) father passed away in 1297 A.H. (1880) when he was 24 years old.

    HIS GRANDFATHER: One of the greatest Sufis of his time, Allamah Mawlana Raza Ali Khan (radi Allahu anhu) was born in the year 1224 A.H. He was also a great warrior and fought with General Bakht Khan against English invaders in the year 1834. He received his early education at the hands of Molwi Khaleerur Rahman. At the age of 23, he had already completed his Islamic education, earning certificates of distinction in various fields of knowledge. He passed away in the month of Jamaadi-ul-Awwal in the year 1282 A.H. (1866). A'la Hadrat (radi Allahu anhu) was at this time only 10 years old.


    Imam Ahmed Raza’s Piety as a Child

    A'la Hadrat (radi Allahu anhu) was a child of 4 years when this incident took place. On that particular day, he was dressed in a long Kurta. As he stepped out of his house, a few female prostitutes walked past him. In order to cover his eyes, A'la Hadrat (radi Allahu anhu) quickly held the bottom of his Kurta with both his hands and lifted the Kurta over his face. When one of the prostitutes saw what he did, she said, "Well! Young man. You covered your eyes, but allowed your Satr to be shown." With his face and eyes still covered, the young A'la Hadrat (radi Allahu anhu) replied, "When the eyes are tempted, then the heart becomes tempted. When the heart is tempted, then the concealed parts become tempted." So shocked and affected was this woman on hearing such a reply from a child that she lost consciousness.

    Another incident which happened in the Month of Ramadaan also s hows A'la Hadrat's (radi Allahu anhu) piety and fear of Allah. Fasting was not Fardh (obligatory) upon him because he was still a child, but on that day he intended to keep fast. It should be known that for a little child to keep fast in India during the summer season was very difficult. The average temperature on a summer's day rises to approximately 50 degrees Celsius. On that day, the heat of the sun was intense. Hadrat Allamah Naqi Ali Khan (radi Allahu anhu) took his young son, A'la Hadrat (radi Allahu anhu), into a room where sweets were kept. He closed the door and said, "There, eat the sweets." A'la Hadrat (radi Allahu anhu) replied that he was fasting. His father then said, "The fasting of children is always like this. The door is closed and no one is looking. Now you may eat." On hearing this, the young A'la Hadrat (radi Allahu anhu) respectfully said, "Through Whose command I am fasting, He is Seeing me." On hearing this answer from a little child, tears began to flow from the eyes of Hadrat Allamah Naqi Ali Khan (radi Allahu anhu). He then left the room with A'la Hadrat (radi Allahu anhu).


    Imam Ahmed Raza’s First Lecture

    Sayyiduna A'la Hadrat (radi Allahu anhu) delivered his first lecture at the age of 6 years. It was during the glorious month of Rabi-ul-Awwal. A'la Hadrat (radi Allahu anhu) stood on the Minbar (Pulpit) and delivered a lecture before a very large gathering which also consisted of Ulema. His lecture lasted for approximately 2 hours. A'la Hadrat (radi Allahu anhu) spoke on the Wilaadat (Birth) of Sayyiduna Rasulullah  . He brightened the hearts of the listeners with the love of Sayyiduna Rasulullah  . The people listening were thoroughly impressed by the maturity and eloquence of this lecture which was being delivered by a 6 year old child!


    His Intelligence as a Child

    A'la Hadrat (radi Allahu anhu) was so gifted and intelligent that there was no need for him to study beyond the fourth Kitaab of his course under the tutorship of any of his teachers. He studied the remaining Kitaabs by himself and used to later ask his teachers to test him.

    Once, his teacher asked him, "Mia! Are you a Jinn or a human being? It takes me much time to teach a lesson, but it does not take you much time to learn the same lesson." A'la Hadrat (radi Allahu anhu) answered, "Praise be to Allah that I am a human."

    When he was 8 years old, A'la Hadrat (radi Allahu anhu) wrote a Mas'ala concerning Fara'idh (Fards). When his father looked at the answer, he happily remarked, "If only some adult could answer in this manner."

    At the age of 10, when he was studying the Kitaab, "I'lm-us- Thuboot," under the guidance of his father, he noticed a few objections and answers of his father on the side of the page. A'la Hadrat (radi Allahu anhu) studied this book carefully and wrote such a well- explained footnote that even the need for an objection was ruled out. His father came across his research on that objection. He was so delighted that he stood up and held the young A'la Hadrat (radi Allahu anhu) to his heart and said, "Ahmad Raza! You do not learn from me, but you teach me."

    Professor Dr Ghulam Mustafa Khan, Head of Department: Urdu, Sindh University, Sindh (Pakistan) said: "Allamah Hadrat Ahmed Raza Khan is among the outstanding scholars. His deep learning, intelligence, vision and acumen, surpassed that of great contemporary thinkers, professors, renowned scholars and orientalist. Indeed, there is hardly any branch of learning that is foreign to him."


    Astonishing Events of Childhood

    At the age of 3, A'la Hadrat (radi Allahu anhu) was once standing outside the Raza Musjid in Bareilly Shareef. An "unknown" person, attired in an Arabian garb, approached him and spoke to him in the Arabic language. Those who were present and witnessed this incident heard the young A'la Hadrat (radi Allahu anhu) converse with the person in pure Arabic. They were surprised. The person who spoke to A'la Hadrat (radi Allahu anhu) was never seen again in Bareilly Shareef!

    A Majzoob (one drowned in his love for Almighty Allah) by the name of Hadrat Basheeruddeen Sahib (radi Allahu anhu) used to live at the Akhoon Zada Musjid in Bareilly Shareef. He spoke harshly to anyone who visited him. A'la Hadrat (radi Allahu anhu) wished to meet this Majzoob. One night, at about 11 o'clock, he set off alone to meet him. He sat respectfully for about 15 minutes outside the Majzoob's house. After some time, the Majzoob became aware of him and asked, "Who are you to Mawlana Raza Ali Khan (radi Allahu anhu)." A'la Hadrat (radi Allahu anhu) replied that he was the grandson of Hadrat Raza Ali Khan (radi Allahu anhu). The Majzoob immediately embraced him and took him into his little room. He asked A'la Hadrat (radi Allahu anhu) if he had come for any specific matter, but A'la Hadrat (radi Allahu anhu) said that he had come to ask him to make Dua for him. On hearing this, the Majzoob, for approximately half an hour, made the following Dua: "May Allah have mercy on you, May Allah bless you."



    Sayyiduna A'la Hadrat (radi Allahu anhu) spent much of his time also refuting those who insulted the dignity of the Holy Prophet  . He left no stone unturned in safe-guarding the dignity and integrity of Holy Prophet , in spite of being personally attacked by the misguided. These personal attacks did not bother him in the least bit!


    Allamah Abdul Hamid, Vice Chancellor of Al Jamia Al-Nizamiyya

    (Hyderbad, India), said: "Mawlana Ahmed Raza Khan was a Sword of Islam and a great commander for the cause of Islam. He may justifiably be called AN INVINCIBLE FORT THAT HELPED TO DEFEND THE BASIC TENETS AND IDEAS OF THE AHLE SUNNAH WAL JAMA'AT. It is on accord of his untiring efforts that due respect and regard for the Messenger of Allah, Holy Prophet Muhammad  and other Sufis and Saints of Islam is still alive in the Muslim Society. His opponents had to mend their ways. No doubt he is the Imaam (Leader) of the Ahle Sunnah. His written and compiled works reflect immense depth and vision."

    Justice Allamah Mufti Sayyid Shuja'at Ali Qadri (radi Allahu anhu), Shariah Court, Government of Pakistan (Islamabad), said: "He was pious like Ahmad bin Hambal and Sheikh Abdul Qaadir Jilani. He had true acumen and insight of Imam Abu Hanifa and Imam Abu Yusuf. He commanded the force of logic like Imam Razi and Imam Ghazzali, bold enough like Mujaddid Alf Thaani and Mansoor Hallaj to proclaim the truth. Indeed, he was intolerant to non-believers, kind and sympathetic to devotees, and the affectionates of the Holy Prophet  ."

    The adversaries of A'la Hadrat (radi Allahu anhu) levelled many accusations and tried desperately in defending their Kufr statements. After much proofs, when it became absolutely clear to A'la Hadrat (radi Allahu anhu) that certain misguided individuals were not prepared in withdrawing their Kufr statements and making Tauba, and in order to protect Islam, he passed Kufr Fatawas against those persons. We should remember that he passed the "Fatawa-e-Takfeer" (Kufr Fatawa) against those persons who insulted the status and dignity of Almighty Allah and His Rasool  . He passed the Fatawa-e-Takfeer on persons such as Ashraf Ali Thanwi, Rasheed Ahmed Gangohi and Khalil Ahmad Ambetwi and others because, through their writings, it was evident that they had insulted the Holy Prophet  .

    We will quote some of the following blasphemous statements that were made by them:

    In page 51 of "Baraahin Qatia", Khalil Ahmed Ambetwi says: "After looking at the condition of Satan and the Angel of Death, it can be gained that they possess a great depth of knowledge and this has been proven from Quran and Ahadith. To prove such knowledge for Fakhre Aalam (Muhammad  ) without proof from the Quran and Ahadith, but from common sense, is a false thought. If, to do so is not a Shirk, then in which category of faith does it fall?"

    In page 6 of "Hifzul Imaan", (Printed in Mazahirul Uloom), Ashraf Ali Thanvi says: "If Knowledge of the Unseen refers to partial knowledge, then what speciality is there in Nabi (sallal laahu alaihi wasallam). Such knowledge is possessed by Zaid and Amr (any Tom, Dick and Harry), every child, insane people and all types of animals."

    In page 5 of "Tahzeerun Naas", (Published in Makhtaba Fayz Nazd Jami Masjid Deoband), Qasim Nanotwi says: "Prophets are superior to their followers only in Knowledge, but in good deeds, followers sometimes seem equal and occasionally even become superior to them."

    In Part 2, page 12 of "Fatawa Rasheedia", (Published Makhtaba Rasheedia Jami Masjid Delhi), Rasheed Ahmed Gangohi says: "The word 'Rahmatul lil A'lameen' is not a speciality of Rasool (sallal laahu alaihi wasallam). But other Prophets, Saints and great Ulema are also cause for mercy unto the worlds, even though Rasool (sallal laahu alaihi wasallam) is the highest of them all. Therefore, to use this word on others, is also permissible."

    If one examines the original books that were written by such persons, one will find other similar disrespectful statements found in their writings.

    Sayyiduna A'la Hadrat's (radi Allahu anhu) cautiousness in declaring a person a Kaafir is to be noted in many of his books. In his book, "Subhaanus Subooh", he academically destroys the arguments of Molwi Ismail Dehlwi. Yet, at the end of the book, A'la Hadrat says, "The Ulema have not termed this individual as a Kaafir, therefore, one has to be careful."

    Once again, refuting the arguments of Molwi Ismail Dehlwi and a few of his "infamous" followers in another book, "Al Kaukabatush Sha'haabiya", A'la Hadrat (radi Allahu anhu) says, "In our opinion (the opinion of Islam), to term a person a Kaafir and to control one's tongue is an act of extreme precaution and analysis."

    In another treatise entitled, "Sallus Suyooful Hindiya", A'la Hadrat (radi Allahu anhu) states: "There is indeed a difference between accepting words of Kufr and branding a person a Kaafir. We have to be extremely careful. We have to remain silent. If there is the minutest possibility that he is still a Muslim, we should fear terming that person a Kaafir."

    In his book, "Subhaanus Subooh", Sayyiduna A'la Hadrat (radi Allahu anhu) says, "We do not give any comment on the Kufr of Molwi Ismail Dehlwi, simply because Sayyiduna Rasulullah  has warned us against terming the Ahle Qibla as Kaafirs. (It is only possible) to term a person a Kaafir if his Kufr becomes clear as the sun and the minutest indication does not remain that he is a Muslim." (Tamheed-e-Imaan, pg. 42-43)

    From the above statements, we clearly see how careful A'la Hadrat (radi Allahu anhu) was, in terming a person a Kaafir. He was merely fulfilling his duty as a conscientious and responsible Muslim. The fault was indeed of those individuals, who even after being warned, remained steadfast in their own beliefs and words of Kufr.1 2 3

    As we have already stated earlier, Imam Ahmed Raza Khan (radi Allahu anhu) sent many of the blasphemous and insulting statements to the Ulema of Makkatul Mukarramah and Madinatul Munawwarah for clarification. They did not hesitate in passing the Fatawa of Kufr against such people who insulted Almighty Allah and the Holy Prophet (sallal laahu alaihi wasallam).



    Comments by the Noble Ulema of Makkatul Mukarramah

    Ustaad Ulema-e-Haram, Allamah Sa'eedullah (radi Allahu anhu):

    "My respected brother, who is striving in the path of Nabi  , is a perfect teacher, in other words, Hadrat Ahmed Raza Khan (radi Allahu anhu). May Almighty Allah grant him great reward, and accept his endeavour, and may Almighty Allah build his respect into the hearts of the people of knowledge." Ameen.

    Allamah Mufti Muhammad Saleh Kamal (radi Allahu anhu):

    "The learned person on this earth, the sea of great knowledge, the coolness of the eyes of the Ulema-e-Haq, is Mawlana Ahmed Raza Khan (radi Allahu anhu). Salutations upon the Prophet (sallal laahu alaihi wasallam) and all the spiritual guides, especially Hadrat Ahmed Raza Khan (radi Allahu anhu). May he always be protected." Ameen.


    Aftaabul Uloom, Allamah Sheikh Ali bin Siddique Kamal (radi Allahu anhu):

    "Our leader and bright star, the sharp blade on the throats of the Wahabis, our respected teacher, our famous leader, is Hadrat Ahmed Raza Khan (radi Allahu anhu). May Almighty Allah grant him tranquillity and keep him victorious over his opposition." Ameen.


    Comments by the Noble Ulema of Madinatul Munawwarah

    Mufti Taaj'udDeen Ilyaas Hanafi (radi Allahu anhu):

    "That famous and professional Aalim, Mawlana Ahmed Raza Khan (radi Allahu anhu) is from amongst the Ulema-e-Hind. May Almighty Allah grant him great reward and success. May Almighty Allah grant him Barkah in his life and destroy all those false sects through his blessing." Ameen.

    Sheikh Malikiya, Allamah Sayed Ahmad Juz'iri (radi Allahu anhu) :

    "May Almighty Allah brighten up the lives of the Muslims through (the Sadaqa of) Imam Ahmed Raza Khan (radi Allahu anhu). May Almighty Allah increase his age and allow all his future generations to be amongst the Ahle Jannah." Ameen.

    Allamah Khaleel bin Ebrahim Kharbooti (radi Allahu anhu):

    "May Almighty Allah grant the Muslims benefit forever through the blessings of this Kaamil Faadhil, Allamah Ahmed Raza Khan (radi Allahu anhu). O Allah! Give glad tidings to Islam and Muslims." Ameen.

    Allamah Mawlana Umar bin Hamdaan (radi Allahu anhu):

    "Imam Ahmed Raza Khan (radi Allahu anhu) is that great Aalim, great philosopher and such a great researcher that his research baffles the mind. May Almighty Allah protect him and always keep him pleased." Ameen.


    Comments by the Noble Ulema of the Indo-Pak Sub-continent

    Sayyiduna Shah Aale Rasool (radi Allahu anhu):

    "On the day of Qiyamah, when Almighty Allah asks me concerning what I had brought for Him from earth, then I will present Imam Ahmed Raza Khan (radi Allahu anhu)."

    Hadrat Sayed Shah Abul Husain Ahmad Noori (radi Allahu anhu):

    "A'la Hadrat (radi Allahu anhu) is the brightness and the torch of the Khandaan-e-Barakaati."

    Hadrat Allamah Ali Hussain Kichauchawi (radi Allahu anhu):

    "My path of Shariah and Tariqah is that which is the path of Huzoor Purnoor, Sayyiduna A'la Hadrat (radi Allahu anhu)."

    Hadrat Maulana Mu'eenuddeen Sahib (radi Allahu anhu):

    "Phira hoo me us gali se Nuzhat ho jis me gumra sheikh o kaazi

    Raza e Ahmad Usi me samjunga muj se Ahmad Raza ho Raazi."

    Allamah Naee'muddeen Muradabadi (radi Allahu anhu):

    "The expertise that Sayyiduna A'la Hadrat (radi Allahu anhu) possessed in Fiqh was such that great Ulema of the East and West were humbled before him."


    Imam Ahmed Raza in the Eyes of Others

    Justice Mufti Sayyid Shujaat Ali Qadri (radi Allahu anhu), Shariah Court, Government of Pakistan, Islamabad (Pakistan):

    "A'la Hadrat's appearance is such a commanding stature in terms of knowledge and action that every man of letters considers it an honour and pride to write about him. This worthless man also has the honour of opportunity and has contributed some write-ups and articles of A'la Hadrat. My first compilation in Arabic, entitled 'Mujaddid-al-Mata' has been published and distributed the world over, and this practice is going on regularly and steadily.

    "All the men of letters know that A'la Hadrat was born in such a period when the Muslim Ummah was being threatened by different Fitnah (sedition) from all sides. Among all the prevalent sedition, the most dangerous and harmful was one which meant to infect non-Muslim elements in the beliefs of the Ahle Sunnat.

    "A'la Hazrat performed incomparable services to safeguard the beliefs of the Ahle Sunnat. He wrote several books for the rejection of Shirk (Polytheism) and for the dissuasion from the Bid'ats (innovations in Deen causing divergences). He safe-guarded the status of Nabuwat (Prophethood), Sahabiyat (Companionship), Ahle Bait (the Members of the Prophet's  family) and Wilayat (the Friendship with Allah the Magnificent). He published crushing and silencing articles against the criticism brought forward by the atheists, heretics and apostates against the revered Mystics of Islam and Islamic Mysticism. As far as my study is concerned, A'la Hazrat always had good opinion about all the Muslims, and took all Muslims as Muslims, did not scratch and touch the people's beliefs, and did never scold unreasonably or speak rubbish to others. However, if someone committed any mistake in writing or speech, he invited him repeatedly to the Truth. This is the method which is called the good conduct of the Holy Prophet ( ). May Allah the Magnificent favour us through the benevolence of the Ahl-Ullah (Friends of Allah)."

    Ziya-ul Mashaa'ikh, Allamah Muhammad Ibrahim Farooqi Mujad'didi [Afghanistan] (radi Allahu anhu):

    "No doubt that Mufti Ahmed Raza Khan Bareilvi was a great scholar. He had the insight in the norms of Muslim conduct and behaviour and stages of spiritual transcendentalism (Tariqah). His competence as regard to exposition and explanation of the Islamic thought; his approach to the inner knowledge deserves high praise, and his contribution in Islamic Jurisprudence will always be remembered in respect of their relevance to the basic principles of Ahle Sunnah Wal Jama'at. Finally, it is not an exaggeration to state that his research works shall always serve as a beacon light for those who traverse this faith.

    Professor Muhammad Rafi'ullah Siddique, Director of College Education, Hyderabad, Region - Hyderabaad (India):

    "Let the thought of recollecting minds recall the circumstances of Muslims in 1912 when Hadrat Ahmed Raza Khan appealed to the Ummah to control conspicuous consumption and save money to use for productive purposes. Now, everywhere the governments are emphasising the need for austerity to solve the multifarious economic problems. Will the men of vision not realise the far sightedness of the late A'la Hadrat Barelvi? J.M. Keynes was awarded the highest title for the same proposition and exposition which Mawlana Barelvi had disclosed at least 24 years before him. Alas! Muslims did not pay heed to his advice. 

    Professor Preshan Khattak, (Former Chairman) Pakistan Academy of Letters, Government of Pakistan:

    "Imam Ahmed Raza's personality needs no introduction to Muslims of the Indo-Pakistan. Such a rare encyclopedic person is born after a long awaiting period. He served as a search- light for his own people and proved a strong rock for the powers of persecution and cruelty. Nobody can doubt his knowledge and greatness. The Holy Prophet ( ) has declared academic differences as sources of blessing and goodness for the evolution of the Deen of Islam and civilisation. This has opened new vistas of thinking and has helped in creating more vastness and comprehension in the Deen of Islam in order to cope with the need of the changing time. Imam Ahmed Raza Khan Barelvi has completed an important role for the evolution of the Islamic thinking in the Sub- Continent. It is not easy to present and interpret Islamic teachings in the present age without making use of his writings and views."

    Professor Dr Ayub Razvi, Head of Department Urdu, Urdu College, Pakistan, Karachi:

    "The learned Mawlana Ahmad Raza Khan (1856-1921) was a famous scholar, Jurist, Mathematician, Writer and Genius. He had special insight in Mathematics. There is no parallel to his expertise in Jurisprudence."

    Dr Ilahi Bakhsh Ali Awan, Peshawar (Pakistan):

    "Various aspects of his personality are very impressive and valuable. His real contributions in different fields are so comprehensive and exhaustive that men of thought and vision find it difficult to pin point the most attractive and impressive aspect of his intellectual personality which is so vast in every direction that sight is lost in wilderness."

    Dr Muhammad Tahir Malik, Chairman, Department of Islamic Learning, University of Karachi (Pakistan):

    "After a thorough study of many books and treatises of Imam Ahmed Raza, I have concluded that he gives much importance to the teacher, book, paper and school, etc. in the articles allied to Education. In our present day education system, a teacher is no more estimated than a salaried servant, and the book is regarded as a collection of letters and works. From our teaching institutions, the respect of the book and teacher has faded away. This is why the restrictions of a teacher and pupil have been reduced to nothing at our schools, colleges and universities.

    "Today, to ignore or to forget the books of knowledge, gifted by theses teachers has become a common practice. One sees often the pupils dancing for pleasure on the teachers promenade and playing with their turbans. Why is this? The answer outlined by Mawlana Ahmed Raza Khan Barelvi is that our ideology of education is lacking in high and sacred values. The Imaam Sahib says, 'Keep in vies (striving) the bonds of your teachers. If respect is given to the paper, the book and the school, this undesirable situation can not happen'."

    Dr Ghulam Yahya Anjum, Department of Comparative Religions, Hamdard University, New Delhi:

    "Imam Ahmed Raza Khan is an outstanding personality among 20th century renowned scholars of Islam. Very few can claim his eminence because if someone has some similarity with him in certain particular fields, he lacks significant achievement in some other field in which Imam Ahmed Raza is leading."

    Dr Hassan Raza Khan Azami, Patna:

    "A study of the 'Fatawa Razvi' (Judicial Opinions) of A'la Hadrat, has revealed his multi-dimensional personality to me.

    1. As a Jurist his discussion reflects his reach of imagination, deep insight, wisdom, sagacity and unparallel scholarly talent.

    2. I found him a great historian, that goes on quoting numerous historical references to support his view point in the matter under consideration.

    3. He appears to be an expert in Arabic grammar and diction alongside being an inspiring Naatia poet.

    4. He is observed as a great scholar of Ahadith, when he mentions logical interpretation of the Ahadith that he quotes.

    5. After a deep study of his works, one finds in him not only a renowned Jurist, a great Logistician but also an outstanding Physicist, Astronomer, Mathematician, Philosopher, Philologist and Geographer whose expertise covers the minutest of details of the subject."

    Professor Wasim Barelvi, Rohailkand University, Bareilly, U.P

    (Dawn, Karachi, May 13 1992):

    Indian poet, Wasim Barelvi, speaking at a function in his honour on Monday night, emphasised the need for fresh research on Ahmed Raza Khan Barelvi and other Muslim scholars of the Sub-Continent, particularly those from Bareilly.

    Eulogising Allamah Ahmed Raza Khan, Professor said that his services as a pioneer of a religious school is known to everybody, but his achievements as a writer have not yet been properly highlighted.

    He said that a research work on Allamah Ahmed Raza Khan compiled in Rohailkand under his supervision has made revelations regarding the writings of Allamah Barelvi. This research work is likely to challenge the history of Urdu prose as it proves that Allamah Barelvi should be counted as one of the pioneers of Urdu prose, and as one of the great writers who spread modern thought in the Sub-Continent."

    Justice Naeemud'deen, Supreme Court of Pakistan:

    "Imam Ahmad Raza's grand personality, a representation of our most esteem 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 lifetime in expressing the praise of the great and auspicious Holy Prophet  , 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' (sallal laahu alaihi wasallam), the Prophet of Almighty Allah.

    "The valuable books written by a encyclopedic scholar like Imam Ahmed Raza, in my view, are the lamps of light which will keep enlightened and radiant the hearts and minds of the men of knowledge and insight for a long time."

    Dr Barbara D. Metcalf, Department of History, Barkley University, United States of America:

    "He was outstanding from the very beginning on account of his extraordinary intelligence. He enjoyed a divine gift of deep insight in Mathematics. It is said that he solved a mathematical problem for Dr Ziaud'deen for which the learned Mathematician was intending to visit Germany. Ahmed Raza himself was a towering figure, revered for his extra-ordinary memory, mental agility, and intellectual capacity, and honoured as a Mujaddid and a Shaikh. Guarded in his relation to the British Government, he sought above all to guard what he saw as correct practice and make religion vital in the personal life of Muslims of his day."

    The Poet, Doctor Iqbal:

    "I have carefully studied the decrees of Imam Ahmed Raza and thereby formed this opinion; and his Fatawa bear testimony to his acumen, intellectual calibre, 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 judgements. With all this, by nature he was hot tempered, and if this was not in the way, then Shah Ahmed Raza would have been the Imam Abu hanifa of his age." (Arafat, 1970, Lahore) In another place he says, "Such a genius and intelligent jurist did not emerge."

    Abul Ula Maudoodi:

    "I have great respect in my heart for the knowledge and status of Imam Ahmed Raza Khan (radi Allahu anhu). He has great foresight over the knowledge of Deen and even his opposition are forced to accept this fact."

    Ashraf Ali Thanwi:

    "I have great respect in my heart for Ahmed Raza Khan (radi Allahu anhu). He calls us Kaafirs, but he says this only on the basis for his love for the Prophet (sallal laahu alaihi wasallam) and not out of any other reason."

    Muee'nuddeen Nadwi:

    "The late Ahmed Raza Khan (radi Allahu anhu) in this present time was "The Person of Knowledge". His every Fatawa, be it in support or refutal of anyone, is worthy of being studied."



    Imam Ahmed Raza's Final Advise before his passing; Wisaal of Imam Ahmed Raza; Mazaar Shareef

    Imam Ahmed Raza’s Final Advice before his Passing Away

    1. Nothing with photos of living objects should be near me when my Ruh (Soul) leaves.

    2. Recite Sura Yaseen and Sura Ra'ad beside me.

    3. Recite Durood in abundance.

    4. Keep those who are weeping away from me.

    5. Give my Ghusl according to the Sunnah.

    6. Either Mawlana Haamid Raza or Allamah Amjad Ali should perform my Janaza Salaah. (radi Allahu anhum)

    7. Do not delay my Janazah.

    8. When taking my Janazah, recite "Kaabe ke Badru Duja". (naat/qasidah)

    9. Do not read anything in my praise.

    10. Place me softly in the grave.

    12. My grave should be dug according to my height.

    13. My Kafan (shroud) should be according to the Sunnah.

    14. The food of my Fatiha must be given to the poor.

    15. Haamid Raza must give a fair share of everything to Chothe Mia (Huzoor Mufti Azam Hind Maulana Mustafa Raza Khan (rahmatullahalai). If not, my soul will be displeased. (radi Allahu anhum)

    16. All of you must remain steadfast on Deen. Do not leave the path of Shariah. Stay on the Deen on which I was.


    Wisaal of Imam Ahmed Raza

    The brightly shining sun of Bareilly Shareef, The Coolness of the Eyes of the Ulema, The Mujaddid of the Century, The Imam Abu Hanifa of his time, The Ghousul Azam of his time, The Sweet-scented Rose from the Fragrant Garden of the Holy Prophet (sallal laahu alaihi wasallam), Sayyiduna A'la Hadrat, Imam Ahmad Raza Khan (radi Allahu anhu) left this mundane world on Friday, the 25th of Safar 1340 A.H. (28 October 1921) at 2.38 p.m.. It was the exact time of the Jummah Azaan.

    The date of the Wisaal of Sayyiduna A'la Hadrat (radi Allahu anhu) was actually deduced by himself from the Holy Quran four months and twenty days prior to his passing away: "And there shall be passed around them silver vessels and goblets." (76:15)

    At the time of the demise of Sayyiduna A'la Hadrat (radi Allahu anhu), a certain Saint of Syria, dreamt of the Holy Prophet Muhammad  while he was in the Baitul Mukaddas. In his dream, the Saint saw many Sahaba-Ikraam (radi Allahu anhum ajma'in) seated around the Holy Prophet ( ). All of them seemed to be waiting for someone. The Saint says that, in his dream, he asked, "Ya Rasoolallah (sallal laahu alaihi wasallam)! Whose presence is being awaited?" The Holy Prophet  replied, "Ahmed Raza Khan." The blessed Saint then asked, "Who is Ahmed Raza Khan?" The Holy Prophet (sallal laahu alaihi wasallam) answered, "An Aalim from Bareilly."

    When this Saint awoke, he immediately journeyed from Syria to Bareilly Shareef to meet A'la Hadrat (radi Allahu anhu), but to his dismay, he learnt that A'la Hadrat (radi Allahu anhu) had already departed from this world.


    Mazaar Shareef

    The Mazaar Shareef (Blessed Tomb) of Sayyiduna A'la Hadrat (radi Allahu anhu) is situated in the Mohalla Saudagran, Bareilly Shareef in India (U.P.). Each year, in the month of Safar, during the Urs Shareef of Sayyiduna A'la Hadrat (radi Allahu anhu), hundreds of thousands of Muslims from all over the world present themselves in Bareilly Shareef to partake in the Urs Shareef of the Mujaddid of Islam, Sayyiduna A'la Hadrat (radi Allahu anhu).

    May Almighty Allah shower his choicest blessings upon the Mazaar-e-Anwaar of this great Saint of Islam.



    There were many Mureeds (Disciples) and Khulafa (Spiritually Successors) of A'la Hadrat (radi Allahu anhu). They have spreaded far and wide over the Indo-Pak and also in all parts of the world. Nearly 35 are in the other parts of the world and 30 in Indo-Pak Sub-Continent. These are the leading ones:

    1. Hujjatul Islam, Hadrat Allamah Mawlana Muhammad Haamid Raza Khan Noori Barakaati (radi Allahu anhu),

    2. Ghousul-Waqt, Mufti-e-Azam-e-Hind, Hadrat Mawlana Mustapha Raza Khan Noori Barakaati (radi Allahu anhu),

    3. Hadrat Allamah Mawlana Abdus Salaam Jabalpuri (radi Allahu anhu),

    4. Sadrul-Afaadil, Hadrat Allamah Mawlana Na'eemuddeen Muraadabadi (radi Allahu anhu),

    5. Malikul Ulema, Hadrat Allamah Mawlana Sayyid Zafar'uddeen Bihaari (radi Allahu anhu),

    6. Mubbalig-e-Azam, Hadrat Allamah Mawlana Abdul Aleem Siddique (radi Allahu anhu),

    7. Sadrus Shariah, Hadrat Allamah Mawlana Mufti Amjad Ali (radi Allahu anhu),

    8. Qutbul Madinatul Munawwara, Hadrat Allamah Sheikh Zia'uddeen Ahmed Al Madani (radi Allahu anhu),

    9. Burhaan-e-Millat, Hadrat Allamah Burhaanul Haq (radi Allahu anhu),

    10. Hadrat Allamah Mawlana Mukhtar Ahmad Siddiqi Meerati (radi Allahu anhu),

    11. Sheikh Muhammad Abd al-Hayy (radi Allahu anhu),

    12. Sheikh Ahmad Khalil (radi Allahu anhu),

    13. Sheikh Ahmad Khudravi (radi Allahu anhu),

    14. Sheikh Muhammad bin Abi Bakr (radi Allahu anhu),

    15. Sheikh Muhammad Sa'id (radi Allahu anhu),

    16. Hadrat Mawlana Sayyid Ahmad Ashraf (radi Allahu anhu), &

    17. Hadrat Mawlana Shah Sulayman Ashraf (radi Allahu anhu)

    The Khulafa of A'la Hadrat (radi Allahu anhu) need no introduction to the Muslim World. Their impact, influence and contribution towards the development of Islamic Culture and Islamic thinking have left its mark in the pages of history. For the sake of attaining blessings and Barakah, we will discuss, very briefly, the lives of three of the famous Khulafa of Imam Ahmed Raza Khan (radi Allahu anhu).

    Sadrush Shariat, Hadrat Allamah Amjad Ali Razvi (radi Allahu anhu): He was born in 1296 A.H. and passed away in 1367 A.H. at the age of 71 years. He is author of the internationally renowned book, "Bahare Shariat", which is in 18 volumes. This book contains a volume of information dealing with the Hanafi Law of Fiqh and answers all the questions pertaining to it. It is presently a "Handbook" of all Muslim institutions.

    This Khalifa of A'la Hadrat (radi Allahu anhu) was one of the Head Advisers of the Department of Islamic Deeniyat at the Aligarh Muslim University. Moulvi Sulaiman Nadwi (a non-Sunni) said the following words concerning Allamah Sadrush Shariat (radi Allahu anhu), "Mawlana Amjad Ali is totally experienced in the field of teaching and he is well-versed in solving the new needs of the classroom."

    Hadrat Allamah Amjad Ali (radi Allahu anhu) also propagated Islam to the non-Muslims. He spent much of his time teaching.

    Once in Ajmer Shareef, a very critical problem arose among the Muslims which threatened to destroy the Imaan of the innocent Muslims. The Hindu Rajput of India began introducing many new beliefs and false innovations to such an extent that those who were illiterate began following many traditions introduced by the Hindu Rajput. When Allamah Sadrush Shariat (radi Allahu anhu) heard of this, he immediately went to Ajmer Shareef with few of his students. He began teaching and making the Muslims aware of the polytheism and false innovations that they were following. Through his hard efforts, the Imaan of many Muslims were saved and many non-Muslims also accepted Islam.

    He was blessed with 8 sons and each one of them became great Aalims. His 2 daughters became Aalimas. One of his sons, Muhaddith-e-Kabeer, Hadrat Allamah Zia-ul-Mustapha Qadri and, another, Allamah Baha-ul-Mustapha Qadri are teachers today at their respective Darul Ulooms in India.

    Allamah Sheikh Zia'uddeen Al Madani (radi Allahu anhu): He was one of the most famous Khulafa of A'la Hadrat (radi Allahu anhu) who lived in Madinatul Munawwara. Before coming to Madinatul Munawwara he lived for some time in Baghdad Shareef. Allamah Zia'uddeen Madani (radi Allahu anhu) arrived in Madinatul Munawwara in the year 1327 A.H. Here, he made Nikah to a pious lady from a Sayed family.

    He was a great Aalim, Sufi and Wali of his time. He hailed from a very illustrious family. His father was the famous Allamah Abdul Hakim Siyalkoti (radi Allahu anhu), a powerful Islamic Scholar of his time, who gave the title of "Mujaddid-e-Alf Thaani" to Imam Rabbani, Imam Ahmed Sarhindi Faruqi (radi Allahu anhu), the Mujaddid of the 11th Islamic Century.

    With the exception of being the Khalifa of A'la Hadrat (radi Allahu anhu), he also gained Khilafat from various other Akaabireen (Great Ulema). Some of them are: Hadrat Allamah Sheikh Ahmad Shams Maghribi, Sheikh Mahmoodul Maghribi, Mawlana Abdul Baaqi Farangi, and Allamah Abu Yusuf Nibhaani (radi Allahu Ta'ala anhum ajma'in).

    He was a great Sheikh-e-Tariqat of his time. He spent day and night giving advice and guidance to the Ummah of the Holy Prophet (sallal laahu alaihi wasallam). He is well-known for his piety and steadfastness in Islam in Damascus, Iraq, Egypt, India, Pakistan, South Africa and many other countries. Allamah Zia'uddeen Madani (radi Allahu anhu) also had many Khulafa and Mureeds throughout the world.

    He left this mundane world on the 12th of August 1981 in the city of Madinatul Munawwara. His son, Hadrat Allamah Fadhl-ur Rahmaan Al Madani, is presently living in Madinatul Munawwarah and is following closely in the footsteps of his illustrious father.

    Allamah Mawlana Abdul Aleem Siddiqi Meerati (radi Allahu anhu): He was born in the year 1892 and passed away in the year 1954 at the age of 62. He was amongst the most famous Khulafa of A'la Hadrat (radi Allahu anhu).

    His Eminence, Hadrat Mawlana Abdul Aleem Siddiqi (radi Allahu anhu) was an Islamic Scholar and a holder of a B.A. degree from the University of Meerat (India). He spoke Arabic, Urdu, Persian, English, French, Indonesian, Malaysian and Japanese languages fluently.

    In 1951, he toured the world preaching and propagating Islam. He visited America, London, Japan, Indonesia, Malaysia, Europe, Southern Africa, Trinidad, Philippines, Iraq, Holland, Thailand, Ceylon, France, and many other countries. As a result of his efforts, thousands of non-Muslims accepted Islam. Princess Gladys Palmer of Burinia, Merwate Tifinch, the French Governor of Mauritius, Mahifl Donawa, a Minister of Trinidad and Mr F. Gengson, the Christian Minister of Ceylon, were some of the famous personalities who accepted Islam after meeting him.

    His Eminence was also responsible for establishing various Masaajids and Islamic Educational Centres throughout the world. Three of the famous Masaajids are the Hanafi Masjid in Colombo, the Sultaan Masjid in Singapore and the Naagarya Masjid in Japan.

    He was also the founder of various newspapers and Islamic magazines from amongst which are, "The Muslim Digest" (South Africa), "Trinidad Muslim Annual" and the "Pakistani News".

    During his tour of the world, he met with various western dignitaries and had lengthy discussions with them on Islam. He met the world renowned Irish dramatist and Philosopher, George Bernard Shaw, on 17th of April 1935 during his visit to Mombassa and discussed many religious problems with him. He was very much impressed by Mawlana Abdul Aleem Siddiqi (radi Allahu anhu) and said, "I have been very pleased to make the acquaintance, and it will be the most precious of all memories of this trip of mine."

    His Eminence passed away in Madinatul Munawwara in 1954 and is buried in Jannatul Baqi.

    Professor Dr Sayyid Jamaalud'deen, Director Zaakir Hussain Institute of Islamic Studies and Jaamia Millia, New Delhi, India, said: "Ahmad Raza Khan wrote over a thousand books and booklets which influenced many. He founded a Darul Uloom called Manzarul Islam in 1904 which was able to draw students from different regions in India. His views were sought on a wide variety of social, religious and political affairs, and he proved guidance to many, including those from established Khanqahs. Many of his Disciples and Khalifas later founded madressas which soon developed into important spiritual centres. Some took up teaching, such as Mawlana Sulaiman Ashraf, who headed the Theology Department of the M.A.O. College, Aligarh, while others swelled their ranks of the Pesh Imams in the Mosques."


    Appendix 1




    First Taqreez

    "All Praise is due to Allah, the Master of the Worlds, Who has made the Ulema-e-Shariat-e-Muhammadi ( ) the freshness of this world. By manifesting truth and guidance, and filling cities and heights, and by siding the religion of Sayyidul Mursaleen (sallal laahu alaihi wasallam) they saved the society of Huzoor (sallal laahu alaihi wasallam) from violation and (with their bright proofs) they destroyed the heresy of those who were misled.

    "After sending praise and salutations, I have seen that which that learned person and professional teacher has purely written. It is a struggle on behalf of the religion of Muhammad ( ). In other words, my brother and my respected Hadrat Ahmed Raza Khan (radi Allahu anhu), who in his book, "Al Mu'tamadul Mustanad" has refuted the evil leaders of the false sects and false beliefs. Such people are worse than all evil, wicked and seditious people. Our author, in his book, has summarised and stated the names of those wrongdoers, who due to their wrong doings, are soon to become the worst and the lowest amongst the infidels.

    "May Almighty Allah grant him (Imam Ahmed Raza) great reward for unveiling the wickedness and wrongness. May Allah accept his efforts and place his most high honour into the hearts of all people."

    He has said this with his tongue and his writing has given an order. He is hopeful in gaining all he wishes from his Creator.



    Second Taqreez

    "All Praise is for Allah Who is One. After Praise, I have heard of this bright and evident book. I have realised that our leader and most learned sea of great wisdom, Hadrat Ahmed Raza Khan (radi Allahu anhu) has made obvious the wrongs of those who have come out of Deen, those who walk on the path of the infidels and the wicked ones, in his book "Al Mu'tamadul Mustanad." From among their corrupt beliefs, not one of them did he leave un-examined.

    "O! Readers, it is essential for you to hold on to this Kitaab which it's author has written with great swiftness. You will find in this book bright and evident proof in refutal of these groups. Especially those individuals who intend to undo the objective which is already bound. Who are these individuals who are known as Wahabis? From amongst them is "Ghulam Ahmad Qadiani" who has claimed Prophethood, and the other ones who have come out of Deen and insulted the dignity of the Holy Prophet (sallal laahu alaihi wasallam) are Qasim Nanotwi, Rasheed Ahmad Gangohi, Khalil Ahmad Ambetwi and Ashraf Ali Thanwi and all those who follow their ways.

    "Almighty Allah grant Imam Ahmed Raza Khan great reward for he has given cure and has answered his decree which is in his book, "Al Mu'tamadul Mustanad", in which are also the decrees of the Ulema of Makkah and Madina. Due to the corruption and trouble, it has become necessary for them as they (the misguided) are spreading corruption on this earth. They and all those on their path.

    "May Almighty Allah execute them where they behave arrogantly. May Allah give Imam Ahmed Raza glad tidings and shower His blessings upon him and his children amongst those who will speak truthfully until Qiyamah. Ameen."

    One in need of forgiveness from his Powerful Creator.



    Third Taqreez

    "All Praise is due to Almighty Allah Who has shown the path to those whom He has guided and with His Justice, misguided him who he has left, and granted the Believers an easy path to gain advice. He has opened their hearts to bring faith in Almighty Allah and bear witness with their tongues and keep sincerity with their hearts and follow that which Allah and His Books have shown.

    "Peace and Salutations upon him whom Allah has sent as a mercy unto the worlds, and upon him sent down His Clear Kitaab in which is the bright explanation of everything and to terminate the wrongness of the disbelievers. This Nabi (sallal laahu alaihi wasallam), whose proof and arguments are clear, has made it obvious from his practices. Salutations upon his family for they are guides, and upon his Companions who have made the Deen firm and beneficent, and upon their followers until Qiyamah, especially, the four A'ima-e-Mujtahideen and those Muslims who are their followers.

    "After Praise and Salutations, I put my sight on the book of a learned person on this earth. He has widened the path of knowledge and, in it (the book) made obvious every interpretation and utterance in his clearly convincing and sufficient arguments. He is Hadrat Ahmed Raza Khan (radi Allahu anhu) on whose name is "Al Mu'tamadul Mustanad."

    "May Almighty Allah protect his life and always keep him happy. Now, that which is in refutal of those people, cursed and evil Mirza Ghulam Ahmad Qadiani, who is the Dajjal Khazzab of the last decade. Rasheed Ahmad Gangohi and Khalil Ambetwi and Ashraf Ali Thanwi, degrading and insulting Nabi  . THEN, IT IS NO DOUBT THAT THEY ARE KAAFIRS AND THOSE WHO HAVE THE POWER TO EXECUTE THEM, THEN IT IS NECESSARY FOR THEM TO DO SO, TO GIVE THEM THE DEATH SENTENCE."

    This has been said by the servant of Allah




    1. A'la Hadrat (radi Allahu anhu) by Abdun Na'eem Azeezi

    2. Al Kaukabatush Shahabiya by A'la Hadrat (radi Allahu anhu)

    3. Al Malfooz - by Huzoor Mufti-e-Azam-e-Hind (radi Allahu anhu)

    4. Al Mujad'did Ahmad Raza by Allamah Yaseen Akhtar

    5. Ash Shah Ahmad Raza Barelvi by Mufti Ghulam Sarwar Qadri 6. Chaudwi Sadi ke Mujad'dide Azam by Allamah Zafruddeen Bihari (radi Allahu anhu)

    7. Hisaamul Haramain by A'la Hadrat (radi Allahu anhu)

    8. Imam Ahmad Raza aur Alam-e-Islam by Professor Mas'ud Ahmad

    9. Imam Ahmed Raza Kaun, by Moulana Mubeen-ul-Hudda Noorani

    10. Imam Ahmad Raza Reflections & Impressions, by Prof. Dr Muhammad Masud Ahmed M.A. PH.D. - Courtesy of Idara-i- Tahqeeqat-e-Imam Ahmed Raza (Regd.), Karachi, Pakistan

    11. Imam-e-Naath Goyaa by Allamah Akhtarul Haamidi

    12. Karamaat-e-A'la Hadrat by Iqbal Ahmad Razvi

    13. Shah Ahmed Rida Khan - The "Neglected Genius of the East" by Professor Muhammad Ma'sud Ahmad M.A. P.H.D. - Courtesy of "The Muslim Digest", May/June, 1985, pp. 223-230

    14. Tajaliyaat-e-Imam Ahmad Raza by Qari Amaanat Rasool Razvi

    15. The Message International, Published by World Islamic Mission, Vol.1 No. 6, October 1986



    1There is no doubt that Imam Ahmed Raza (radhiAllahanhu) passed such a fatwa [of kufr] on Gangohi, Abethvi and Thanvi. These quotes explain his carefulness when giving such fatwas and highlight the fact that he did not pass such a fatwa lightly. First he made writings refuting and exposing the statements of disrespect made by the above mentioned people. When they refused to retract their words, he passed the fatwa on them. If I am correct in my dates, Molwi Ismail Dehlvi passed away many years before Imam Ahmed Raza Khan's (radhiAllahanu) time. Therefore, although Imam Ahmed Raza wrote in his book refuting the writing of Ismail Dehlvi that some of Dehlvi's writings were of kufr, he did not pass kufr fatwa on the Ismail Dehlvi because Dehlvi was deceased and Dehlvi could obviously not write some defense or explanation of himself. Therefore, Imam Ahmed Raza did not pass a fatwa of kufr on Ismail Dehlvi, he only wrote that the writing of Dehlvi had statements of kufr.  On the other hand, Gangohi, Ambethvi and Thanvi were alive during the time of Imam Ahmed Raza Khan and were given the opportunity to retract their words, but they did not retract their words.  In the post where it says that Imam Ahmed Raza was careful when giving such fatwa is to dispel the misconception given by Deobandis of today that Imam Ahmed Raza loved to give a fatwa of kufr on “everyone.”





    About Deobandis

    Salam alaykum, concerning the following remarks:

    Ala Hazrat Imam Ahmed Raza Khan [6] False ALLEGATIONS by WAHABIS


    Thanawi accepted the compliments by his mureed that he was a rasul; he insulted Rasul; Khaleel said that shayTaan knew more than Rasul; Gangohi said that Allah could lie; Nanothvi said that a prophet can appear; Ismayil Dahalwi made atrocious remarks on Rasul and awlia if the shari`ah compels him to make takfeer, he as a mufti should. Incidentally, these handfuls are everyone to the blind-followers of the dobs.

    I must say I have not seen clarity or reliable precision in this series of posts, or even basic adab with the scholars of Islam.

    All of the above allegations have to be very carefully and in conscience double-checked in the light of evidence and according to the procedure of Shari`a. At the very least one should quote the exact words of the authority or authorities who leveled those charges against these scholars, as well as the latter's exact original expressions under dispute, if they exist or if one has real knowledge of them.

    To say: "he who doubts in their kufr (deobandis) is also a kaafir" is completely rejected. Ya hu, Dar al-`Ulum in Deoband is an Islamic university whose curriculum consists entirely in the mothers of books in Sunni `aqida, usul, and fiqh, and which has produced the greatest fuqaha' and hadith scholars of India since its inception. Are you throwing all these, their students (past and present), us, and the general public who has no idea of these divergences into the Fire with a few casual words?

    Even if this condemnation did not apply to Deobandis, it is still unacceptable to say: "he who doubts in the kufr of X is also a kaafir" except in very, very clearcut cases such as idolatry -- we seek refuge in Allah. Even then, there is a difference between the kufr of X in saying a particular statement tantamount to kufr, and his being a kafir. There is a great difference. What about those who are unclear about it for various reasons, such as not ascertaining the exact meaning of X's words? Are we going to be like Abu al-`Ala' al-Bukhari who declared: "he who doubts in the kufr of Ibn `Arabi is also a kafir, and he who calls Ibn Taymiyya Shaykh al-Islam is a kafir"? Is it not better to be like Mulla `Ali al-Qari who said that in such cases the best course is silence?

    The rule is: "We do not declare as disbelievers any of the People of the Qibla other than upon denial of a mass-transmitted article of Islamic Law."

    The Prophet -- Allah bless and greet him -- called Mu`adh a rasul. Shaytan knows more unbeneficial knowledge than anyone else, including the Prophets. Allah said -- in meaning -- "And they schemed, and Allah schemed, and Allah is the best of schemers." That is, He throws back the lies of liars upon them in their own terms. And Allah knows best what the above-named scholars meant in their original remarks.

    What I know about the scholars of India listed above and below is that they are pure Sunnis. They defended tawassul and refuted Salafi innovations on the matter of ziyara of the Prophet -- Allah bless and greet him:

    - `Allama muhaddith Rashid Ahmad al-Gangohi (d. 1905 CE) - `Allama muhaddith Khalil Ahmad al-Saharanfuri (d. 1927 CE) - `Allama muhaddith Shaykh Mahmud al-Hasan al-Deobandi - `Allama shaykh Mir Ahmad Hasan al-Husayni - `Allama muhaddith shaykh `Aziz al-Rahman al-Deobandi - `Allama murshid shaykh `Ali Ashraf al-Tahanawi - `Allama shaykh Shah `Abd al-Rahim al-Ranfuri - Shaykh al-Hajj al-Hakim Muhammad Hasan al-Deobandi - Mawlawi Qudrat Allah - Mawlawi mufti Kifayat Allah - `Allama shaykh Muhammad Yahya Saharanfuri

    Their anti-Salafi fatwa on ziyara is available at www.sunnah.org if I remember correctly.

    As for Abu al-Qasim Nanotwi, it is enough credit for him that he stood firmly in the face of the Ahmadiyya heresy.

    As for `Abd al-Hayy al-Lucknawi (d. 1304) who apparently was insulted in another post, he and Ahmad Zufar al-Tahanawi (d. 1393) are the greatest hadith scholars that India has known in the last hundred years, and this Sunni Muslim is definitely innocent of anyone who attacks them. `Abd al-Hayy on ziyara alone wrote three long fatwas in refutation of Ibn Taymiyya.

    Said ashraf `Ali Thanawi listing matters of kufr and shirk in his book Bahishti Zeywar: to do meelad ash-sharif, to visit the graves, to seek help from them etc, are all shirk.

    I do not remember reading the above in my English Bashishti Zewar and I doubt that Ashraf `Ali al-Tahanawi said that to celebrate mawlid or visit the graves is shirk. As for seeking help apart from Allah it is shirk whether from the living or the dead.

    Ashraf `Ali al-Tahanawi wrote a treatise entitled "Nayl al-Shifa' bi Na`l al-Mustafa" (Obtaining remedy through the sandals of the Elect One) found in his book Zad al-Sa`id (Provision for the fortunate). The muhaddith of India Shaykh Muhammad Zakariyya Kandihlawi said in his English translation of al-Tirmidhi's Shama'il:

    "Maulana Ashraf `Ali Thanwi Sahib has written in his book Zaadus Sa`eed a detailed treatise on the barakat and virtues of the shoes of Rasulullah Sallallahu `Alayhi Wasallam. Those interested in this should read that book (which is available in English). In short, it may be said that it [the Prophet's sandal] has countless qualities. The `ulama have experienced it many a time. One is blessed by seeing Rasulullah Sallallahu `Alayhi Wasallam in one's dreams; one gains safety from oppressors and every heartfelt desire is attained. Every object is fulfilled by its tawassul (means, petition, request). The method of tawassul is also mentioned therein."

    In his book Nashr al-tib (in Urdu, p. 6 and 215 of the Lahore edition) the same Ashraf Ali Thanwi cites among his evidence the hadith of Jabir: "The first thing that Allah created is the light of the Prophet, Allah bless and greet him" on the authority of `Abd al-Razzaq, and relies upon it.

    Does all this strike the Sunni Muslim as the custom of one who condemns Mawlid or tawassul through the Prophet and awliya? La hawla wa la quwwata illa billah.

    May Allah have mercy on all of them, and may Allah teach us to realize the position of the ulamas of this Community in His presence.

    Dr. GF Haddad




     Takfir of Deobandi Scholar


    With regard to the following reply of Brother Reza Attari to my question about the takfir of certain Deobandis by Imam Ahmad Reza Khan in light of his abstaining from takfir of Shah Isma`il Dehlavi:


    There is no contradiction here.  There is no doubt that Imam Ahmed Raza radhiAllahanhu passed such a fatwa on Gangohi, Abethvi and Thanvi.


    When they refused to retract their words, he passed the the fatwa on them. If I am correct in my dates, Molwi Ismail Dehlvi passed away many years before Imam Ahmed Raza Khan’s radhiAllahanu time. Therefore, although Imam Ahmed Raza wrote in his book refuting the writing of Ismail Dehlvi that some of Dehlvi's writings were of kufr, he did not pass kufr fatwa on the Ismail Dehlvi because dehlvi was deceased and dehlvi could obviously not write some defense or explanation of himself.


    I hope this is clearer to you now.


    Definitely, thank you.

    I hope that it will be also clear to you, dear Brother Raza, that Sayyid Muhammad ibn `Alawi does not endorse this takfir of Gangohi, as he has a chain of transmission for al-Tirmidhi's Sunan going back, through his father `Alawi ibn `Abbas, to al-Gangohi, as I stated in my April 28 post titled "al-Gangohi" where I cite that silsila in greater detail.

    As you may know, the narration of a Kafir is not accepted in Hadith transmission. If Sayyid Muhammad retained this chain among those he passes down to his students for dissemination, it means he obviously does NOT consider Shaykh Rashid al-Gangohi other than a *faithful and reliable Sunni hadith scholar*.

    Consequently I cannot, any more than my Shaykh, endorse the takfir of Shaykh Rashid al-Gangohi as a valid judgment, nor do I hold any opinion about him other than the favorable judgment I just mentioned.



    Hajj Gibril


    GF Haddad


    *Caveat Emptor:

    The opinions expressed in this article are those of the guest author and in no way reflect the official position of As-Sunna Foundation of America or its associate organizations or members.

    By sameer -

  • Islam,Terrorism and Jihad
    12 Nov 2008, NewAgeIslam.Com

    Jamiat Ulema should come clean on its past resolutions on Jihad and Islam-supremacism that have spawned the Taliban

    I would like to draw attention to one of its resolution adopted in the 1939 session to protest against the Wardha scheme of education. The Jamiat censured the new scheme as anti-Islamic and said, “The Wardha scheme emphasises the philosophy of non-violence, and presents it as a creed. We have accepted non-violence only as a policy. This cannot be accepted as a creed. This is against the teaching of the Quran which encourages the Muslims to jihad.”

    The other part of the resolution is even more shocking where it says “the danger of the Wardha scheme is that children will be indoctrinated in such a way that not only would they be friendly to other religious groups, but they would also consider every religion of the world a true religion. This belief is un-Islamic”.  An analysis By Arif Mohammad Khan

    URL: www.NewAgeIslam.Com/NewAgeIslamArticleDetail.aspx?ArticleID=971


    For Clarity's Sake: Jamiat Ulema should come clean on its past resolutions on Jihad and Islam-supremacism that have spawned the Taliban

    By Arif Mohammad Khan

    10 Nov, 2008  

    The announcement by Jamiat Ulama-e- Hind to issue a new declaration against terrorism signed by around 6,000 muftis at its conference at

    Hyderabad is a welcome decision. Still more important and ambitious is its proposed plan to redefine ‘jihad’ so as to enjoin the terrorists from hijacking Islam by misquoting the Quran.

    Jamiat Ulama-e-Hind is a religio-political organisation of Indian Muslim clerics formed in 1919 in the wake of the pan-Islamic Khilafat movement. Initially Jamiat consisted of Muslim scholars drawn from all over the country but later it came to be dominated mainly by Deoband clerics.

    The Jamiat had rallied around Mahatma Gandhi and the Congress during the freedom movement and opposed the creation of Pakistan. But there was a sizeable group of the Deoband ulema like Mau-lana Ashraf Ali Thanvi who did not endorse the politics of the Jamiat. The differences led to split and a parallel organisation headed by Mufti Shabbir Usmani was established in 1946 that actively supported the Muslim League and the demand for a separate state of Pakistan.

    The Jamiat described participation in freedom movement a religious duty and not a national obligation asserting that “religious freedom was more important than political emancipation”. So much so that it claimed that its flag was a “replica of the flag carried by the Prophet and his companions”. It exhorted Muslims to support the Khilafat movement as a religious duty, to boycott foreign goods as enjoined by the sharia and to fight the British as ordained by God.

    It was this practice of invoking religion in every affair that irked Maulana Azad to say “the effect which the words ‘nation’ and ‘motherland’ have on the rest of the world is produced on the Muslims by the words God or Islam. You can stir the hearts of thousands simply with one word — nation — but in the case of Muslims the only comparable word for the purpose is God or Islam”.

    There is no doubt that the Jamiat had adopted a nationalistic stance on the questions of Indian freedom and common nationality. But the demands it has been pressing from time to time also deserve an objective assessment as to its impact on the Indian polity.

    I would like to draw attention to one of its resolution adopted in the 1939 session to protest against the Wardha scheme of education. The Jamiat censured the new scheme as anti-Islamic and said, “The Wardha scheme emphasises the philosophy of non-violence, and presents it as a creed. We have accepted non-violence only as a policy. This cannot be accepted as a creed. This is against the teaching of the Quran which encourages the Muslims to jihad.”

    It is clear from the wording of the resolution that the Jamiat believes that the concept of jihad runs counter to the principle of non-violence. But, it has been contested by several Islamic scholars who insist that Quranic jihad is only a defensive measure against religious persecution. The resolution referred to is very old but it is part of the Jamiat’s official record and finds mention in several books and academic papers. Unless withdrawn it continues to reflect the ideological position of the Jamiat. It is not difficult to surmise the impact of such resolutions on impressionable minds, which become vulnerable to the exploits of the agents of violence and terror.

    The other part of the resolution is even more shocking where it says “the danger of the Wardha scheme is that children will be indoctrinated in such a way that not only would they be friendly to other religious groups, but they would also consider every religion of the world a true religion. This belief is un-Islamic”.

    The claim made by the Jamiat resolution defies any explanation. They are great scholars but even a layman can see that the Quran has more than 10 verses in which it enjoins the faithful “to believe in all the Prophets and make no distinction among them”. The exercise to redefine jihad will require withdrawal of all such resolutions to make it clear that jihad is no licence to indulge in violence.

    The writer is a former Union minister.

    Source: The Times of India

    URL: www.NewAgeIslam.Com/NewAgeIslamArticleDetail.aspx?ArticleID=971


    By Admin -

  • Maulana Wajidee is not a neutral observer, so his report is not of much value. The Deobandis and the Barailavis should resolve their differences, and deal with each other with respect. They need to avoid becoming too rigid and doctrinaire, and build on areas of agreement. Islam faces much bigger challenges than these two schools seem to be aware of.

    By Ghulam Mohiyuddin -

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