BIOGRAPHY OF IMAM AHAMD RAZA KHAN BARELVI
Ahmed Raza Khan Fazil-e-Barelvi (Urdu: احمد رضاخان, Hindi: अहमद रज़ा खान, 1856–1921 CE or 10/10/1272__25/02/1340 AH, born & died Bareilly, UP), popularly known as Aala Hazrat, was a Hanafi Sunni who founded the Barelvi movement of South Asia.[2][3][4] Raza Khan wrote on numerous topics, including law, religion, philosophy and the sciences. He was a prolific writer, producing nearly 1,000 works in his lifetime.[3]
Early life:
His father was Naqi Ali Khan, his grand father was Raza Ali Khan and his great-grandfather Shah Kazim Ali Khan[5] was a noted Sunni scholar.[6]
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[7] Khan used the appellation "Abdul Mustafa" (slave [or servant] of Mustafa) prior to signing his name in correspondence.[8] He studied Islamic sciences and completed a traditional Dars-i-Nizami course under the supervision of his father Naqī Áli Khān, who was a legal scholar. He went on the Hajj with his father in 1878.
His father was Naqi Ali Khan, his grand father was Raza Ali Khan and his great-grandfather Shah Kazim Ali Khan[5] was a noted Sunni scholar.[6]
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[7] Khan used the appellation "Abdul Mustafa" (slave [or servant] of Mustafa) prior to signing his name in correspondence.[8] He studied Islamic sciences and completed a traditional Dars-i-Nizami course under the supervision of his father Naqī Áli Khān, who was a legal scholar. He went on the Hajj with his father in 1878.
Religious studies:
Ahmed Raza Khan translated the Quran into Urdu, which was first published in 1912 under the title of Kanz ul-Iman fi Tarjuma al-Qur’an. The original manuscript is preserved in the library of Idara Tahqiqat-i-Imam Ahmed Raza, Karachi, and an English translation of Kanzul Iman has also been published. Ahmed Raza Khan also wrote several books on the collection and compilation of hadiths.[9]
Ahmed Raza Khan translated the Quran into Urdu, which was first published in 1912 under the title of Kanz ul-Iman fi Tarjuma al-Qur’an. The original manuscript is preserved in the library of Idara Tahqiqat-i-Imam Ahmed Raza, Karachi, and an English translation of Kanzul Iman has also been published. Ahmed Raza Khan also wrote several books on the collection and compilation of hadiths.[9]
Beliefs:
Ahmed Raza Khan's beliefs regarding Muhammad include:
Muhammad, although human, possessed a noor (light) that predates creation.[10] This contrasts with the Deobandi view that Muhammad was insan-e-kamil ("the complete man"), a respected but physically typical human.[11][12]
He is haazir naazir (can be present in many places at the same time, as opposed to God, who is everywhere by definition).[13]
God has granted him ilm-e-ghaib (the knowledge of the unseen).
Raza Khan wrote:
We do not hold that anyone can equal the knowledge of Allah Most High, or possess it independently, nor do we assert that Allah’s giving of knowledge to the Prophet (Allah bless him and give him peace) is anything but a part. But what a patent and tremendous difference between one part [the Prophet’s] and another [anyone else’s]: like the difference between the sky and the earth, or rather even greater and more immense.
—Ahmed Raza Khan, al-Dawla al-Makkiyya (c00), 291.
Ahmed Raza Khan's beliefs regarding Muhammad include:
Muhammad, although human, possessed a noor (light) that predates creation.[10] This contrasts with the Deobandi view that Muhammad was insan-e-kamil ("the complete man"), a respected but physically typical human.[11][12]
He is haazir naazir (can be present in many places at the same time, as opposed to God, who is everywhere by definition).[13]
God has granted him ilm-e-ghaib (the knowledge of the unseen).
Raza Khan wrote:
We do not hold that anyone can equal the knowledge of Allah Most High, or possess it independently, nor do we assert that Allah’s giving of knowledge to the Prophet (Allah bless him and give him peace) is anything but a part. But what a patent and tremendous difference between one part [the Prophet’s] and another [anyone else’s]: like the difference between the sky and the earth, or rather even greater and more immense.
—Ahmed Raza Khan, al-Dawla al-Makkiyya (c00), 291.
Opposition to other sects:
Mirza Ghulam Ahmad of Qadian claimed to be the Mahdi (messiah) awaited by the Muslims as well as a new prophet. These claims proved to be extremely controversial among many in the Muslim community, and he was branded a heretic and apostate by many religious scholars of the time, including Ahmed Raza Khan. Ghulam Ahmad's claims are controversial to this day, but his Mahdi status and prophethood is believed in by the Ahmadiyya sect. Though, Pakistan in 1974, have officially declared the Ahmadiyya sect non-Muslims.[14]
When Ahmed Raza visited Mecca and Medina for pilgrimage in 1905, he prepared a draft document entitled Al Motamad Al Mustanad ("The Reliable Proofs") for presentation to the scholars of Mecca and Medina. Ahmed Raza Khan collected opinions of the ulama of the Hejaz and compiled them in an Arabic language compendium with the title, Husam al Harmain ("The Sword of Two Sanctuaries"), a work containing 34 verdicts from 33 ulama (20 Meccan and 13 Medinese). In that work, which was to inspire a reciprocal series of fatwas between Barelvis and Deobandis lasting to the present, Ahmad Raza denounced as kuffar the Deobandi leaders Ashraf Ali Thanwi, Rashid Ahmad Gangohi, and Muhammad Qasim Nanotwi.[15]
Khan issued fatwas against other religious groups such as Deobandis and Ahl al-Hadith, accusing them of being disrespectful towards Muhammad. Khan went as far as to declare not only all Deobandis and Ahl al-Hadith as infidels and apostates,[16] but also any non-Deobandis who doubted the apostasy of Deobandis.[17]
Mirza Ghulam Ahmad of Qadian claimed to be the Mahdi (messiah) awaited by the Muslims as well as a new prophet. These claims proved to be extremely controversial among many in the Muslim community, and he was branded a heretic and apostate by many religious scholars of the time, including Ahmed Raza Khan. Ghulam Ahmad's claims are controversial to this day, but his Mahdi status and prophethood is believed in by the Ahmadiyya sect. Though, Pakistan in 1974, have officially declared the Ahmadiyya sect non-Muslims.[14]
When Ahmed Raza visited Mecca and Medina for pilgrimage in 1905, he prepared a draft document entitled Al Motamad Al Mustanad ("The Reliable Proofs") for presentation to the scholars of Mecca and Medina. Ahmed Raza Khan collected opinions of the ulama of the Hejaz and compiled them in an Arabic language compendium with the title, Husam al Harmain ("The Sword of Two Sanctuaries"), a work containing 34 verdicts from 33 ulama (20 Meccan and 13 Medinese). In that work, which was to inspire a reciprocal series of fatwas between Barelvis and Deobandis lasting to the present, Ahmad Raza denounced as kuffar the Deobandi leaders Ashraf Ali Thanwi, Rashid Ahmad Gangohi, and Muhammad Qasim Nanotwi.[15]
Khan issued fatwas against other religious groups such as Deobandis and Ahl al-Hadith, accusing them of being disrespectful towards Muhammad. Khan went as far as to declare not only all Deobandis and Ahl al-Hadith as infidels and apostates,[16] but also any non-Deobandis who doubted the apostasy of Deobandis.[17]
Opposition to heterodox practices:
Raza Khan condemned many practices he saw as bid'at (forbidden innovations), such as:
Qawali (religious music) and Sufi whirling, which he opposed as un-Islamic. Khan issued a fatwa in which he quoted the sayings of the Chisti Sufi order demonstrating their view that musical instruments are forbidden in Islam.[18]
Tawaf (ceremonially walking in circles around a holy site ) of tombs.[19]
Sajda (prostration) on Shrines and Tombs to those other than God[20][21]
Ta'zieh, plays re-enacting religious scenes[20]
Women going to visit mazaar (tombs)[22]
Raza Khan condemned many practices he saw as bid'at (forbidden innovations), such as:
Qawali (religious music) and Sufi whirling, which he opposed as un-Islamic. Khan issued a fatwa in which he quoted the sayings of the Chisti Sufi order demonstrating their view that musical instruments are forbidden in Islam.[18]
Tawaf (ceremonially walking in circles around a holy site ) of tombs.[19]
Sajda (prostration) on Shrines and Tombs to those other than God[20][21]
Ta'zieh, plays re-enacting religious scenes[20]
Women going to visit mazaar (tombs)[22]
Criticism:
Raza opposed labeling then-British held India to be Dar al-Harb ("land of war"), thus opposing any justification of jihad (struggle) or hijrat (mass emigration 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.[24]
Raza Khan opposed the belief in a heliocentric system, instead stating that the sun and moon circulate around the Earth.[25]
Raza opposed labeling then-British held India to be Dar al-Harb ("land of war"), thus opposing any justification of jihad (struggle) or hijrat (mass emigration 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.[24]
Raza Khan opposed the belief in a heliocentric system, instead stating that the sun and moon circulate around the Earth.[25]
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