Ahmed Raza Khan Barelvi

Khan was born on 14 June 1856 to an Indian Muslim family in the mohallah of Jasoli in Bareilly district, North-Western Provinces, British India. His family were Pathans descended from Saeedullah Khan, a Barech tribesman who migrated from Kandahar to Delhi via Lahore in the 17th century. His father, Naqi Ali Khan, was an Islamic scholar.

The name corresponding to the year of his birth was "Al Mukhtaar". His birth name was Muhammad.[8] Khan used the appellation "Abdul Mustafa" ("servant of the chosen one") prior to signing his name in correspondence.[9]

According to the official Biography written by Molana Zafar Uddin Bihari, some of his famous teachers included:[10][11]

• Shah AI-i-Rasul (d. 1297/1879)
• Naqi Ali Khan (d. 1297/1880)
• Ahmad Zayni Dahlan Makki (d. 1299/1881)
• Abd al-Rahman Siraj Makki (d. 1301/1883)
• Hussayn bin Saleh (d. 1302/1884)
• Abul-Hussayn Ahmad Al-Nuri (d. 1324/1906)
• 'Abd al-Ali Rampuri (d. 1303/1885)

In the year 1294 A.H. (1877), at the age of 22 years, Ahmed Raza became the Mureed (disciple) of Shah Aale Rasool Marehrawi. His Murshid bestowed him with Khilafat in several Sufi Silsilas. Some Islamic scholars received permission from him to work under his guidance.[12][13]

Imam Ahmed Raza wrote extensively in defense of his views, countered the Wahabism and Deobandi movements, and, by his writing and activity, became the leader of the Ahle Sunnat movement.[14] The movement is spread across the globe with followers in Pakistan, India, South Africa[7] and Bangladesh.[15] The movement now has over 200 million followers globally.[7] The movement was largely a rural phenomenon when began but is currently popular among urban, educated Pakistanis and Indians as well as the South Asian diaspora throughout the world.[16]

The efforts of Khan and his associate scholars to establish a movement to counter the Deobandi and Ahl-i Hadith movements resulted to in the institutionalization of diverse Sufi movements and their allies in various parts of the world.[17]

Ahmed Raza Khan died in October 1921 (Safar 1340 AH) at the age of 65.[18] He is buried in his hometown of Bareilly.

Imam Ahmed Raza Khan wrote several hundred books in Arabic, Persian, and Urdu, including the thirty-volume fatwa compilation Fatawa Razaviyya, and Kanzul Iman (Translation & Explanation of the Qur'an). Several of his books have been translated into European and South Asian languages.[19][20]

Kanzul Iman (Urdu and Arabic: کنزالایمان) is a 1910 Urdu paraphrase translation of the Qur'an by Khan. It is associated with the Hanafi jurisprudence within Sunni Islam,[19] and is a widely read version of the translation in the Indian Subcontinent. It has been translated into English, Hindi, Bengali, Dutch, Turkish, Sindhi, Gujarati, and Pashto, and also recently translated into Gojri language by Mufti Nazir Ahmed Qadri.[20]

Husamul Haramain or Husam al Harmain Ala Munhir kufr wal mayn (The Sword of the Haramayn at the throat of unbelief and falsehood) 1906, is a treatise which declared infidels the founders of the Deobandi, Ahl-i Hadith and Ahmadiyya movements on the basis that they did not have the proper veneration of Muhammad and finality of prophethood in their writings.[21][22][23] In defense of his verdict he obtained confirmatory signatures from 268 scholars in South Asia, and some from scholars in Mecca and Medina. The treatise is published in Arabic, Urdu, English, Turkish and Hindi.[24]

Fatawa-e-Razvia or the full name Al Ataya fi-Nabaviah Fatwa Razaviah (translates to Verdicts of Imam Ahmed Raza by the blessings of the Prophet) is the main fatwa (Islamic verdicts on various issues) book of his movement.[25][26] It has been published in 30 volumes and in approx. 22,000 pages. It contains solutions to daily problems from religion to business and from war to marriage.[27][28]

He wrote na'at (devotional poetry in praise of Muhammad) and always discussed him in the present tense.[29] His main book of poetry is Hadaiq-e-Bakhshish.[30]

His poems, which deal for the most part with the qualities of Muhammad, often have a simplicity and directness.[31]

His Urdu couplets, entitled Mustafa Jaane Rahmat pe Lakhon Salaam (Millions of salutations on Mustafa, the Paragon of mercy), are recited in mosques globally. They contain praise of Muhammad, his physical appearance (verses 33 to 80), his life and times, praise of his family and companions, praise of the awliya and saleheen (the saints and the pious).[32][33]

In 1323 Hijri (1905), Ahmad Raza went for his second Haj. Allamah Shaikh Saleh Kamal a Alim of Makkatul Mukarrama, he presented five questions to Ahmad Raza on behalf of the Ulema of Makkatul Mukarrama, this question was asked by Makkatul Mukarrama Wahabi Ulema regarding Knowledge of the knowledge of Unseen (Ilm-e-Ghaib). At that time Ahmed Raza was suffering from a high fever, despite the illness he tried to answer all the questions, he answered in such detail that the answer took the form of a book, and this book was named Al Daulatul Makkiya Bil Madatul Ghaibiya.[34]

Khan founded an organization on 17 December 1920 and named it Jamat Raza E Mustafa.[35]

His other works include:[36][20]

1. Ajallā al-Iýlām anna’l Fatwā Muţlaqan álā Qawl al-Imām

  2. At-Ţirs al-Muáddal fī Ĥaddi Mā al-Mustaámal

  3. Jumān at-Tāj fī Bayāni’s Şalāti Qabl al-Miýrāj

  4. Nahju’s Salāmah fi Ĥukmi Taqbīli’l Ibhāmayni fi’l Iqāmah

  5. Īdhānu’l Ajr fī ِِِAdhāni’l Qabr

  6. Ijtināb al-Úmmāl án Fatāwā al-Juhhāl

  7. Awfa’l Lumáh fī Ādhāni Yawm al-Jumuáh

  8. Surūru’l Ýīd as-Saýīd fī Ĥilli’d Duáa Baáda Şalāti’l Ýīd

  9. Wishāĥu’l Jīd fī Taĥlīl Muáānaqati’l Ýīd

  10. Al-Ĥarfu’l Ĥasan fi’l Kitābati ála’l Kafan

  11. Al-Minnatu’l Mumtāzah fī Dáwāti’l Janāzah

  12. Badhlu’l Jawāyiz ála’d Duáāyi Baáda Şalāti’l Janāyiz

  13. An-Nahy al-Ĥājiz án Takrāri Şalāti’l Janāyiz

  14. Ihlāku’l Wahabiyyīn álā Tawhīni Qubūri’l Muslimīn

  15. Barīqu’l Manār bi Shumūýi’l Mazār

  16. Jumal an-Nūr fī Nahyi’n Nisā’a án Ziyārati’l Qubūr

  17. Ityān al-Arwāĥ li Diyārihim baád ar-Rawāĥ

  18. Jalī as-Şawt li Nahyi’d Dáwati Amām al-Mawt

  19. Ţuruq e Isbāt e Hilāl

  20. Dar’a al-Qubĥ án Darki Waqti’s Şub’ĥ

  21. Al-Árūs al-Miýtār fi Zamani Dáwati’l Iftār

  22. Şayqalu’r Rayn án Aĥkāmi Mujāwarati’l Ĥaramayn

  23. Anwāru’l Bishārah fī Masāyil al-Ĥajji wa’z Ziyārah

  24. An-Nayyiratu’l Wađiyyah Sharĥ al-Jawharatu’l Muđiyyah

  25. Izālatu’l Áār bi Ĥijri’l Karāyim án Kilābi’n Nār

  26. Iýlām al-Aálām bi anna Hindustān Dār al-Islām

  27. Dawāmu’l Áysh min al-Ayimmah mina’l Quraysh

  28. Radd ar-Rafađah

  29. Al Mubīnu Khatam an-Nabiyyīn

  30. Al-Jabal at-Thānawi álā Kulliyati’t Tahānawi

  31. Sub’ĥān as-Subbūĥ án Kadhibi Áybin Maqbūĥ

  32. Damān e Sub’ĥān as-Subbūĥ

  33. Qahru’d Dayyān álā Murtadd bi-Qādiyān

  34. Al-Jurāz ad-Dayyānī ála’l Murtadd al-Qādiyānī

  35. Al-Kawkabatu’sh Shihābiyyah fī Kufriyyāti Abi’l Wahābiyyah

  36. Sall as-Suyūf al-Hindiyyah álā Kufriyyāti Bābā an-Najdiyyah

  37. Kifl al-Faqīh al-Fāhim fī Aĥkāmi Qirţās ad-Darāhim

  38. Ad-Dhayl al-Manūţ li Risālatu’n Nūţ

  39. Kāsiru’s Safīh al-Wāhim fī Ibdāli Qirţāsi’d Darāhim

  40. Subul al-Aşfiyā’a fī Ĥukmi’dh Dhabĥ li’l Awliyā’a

  41. As-Şāfiyah al-Mūĥiyah li-Ĥukmi Julūdi’l Uđĥiyyah

  42. Jalī an-Naşş fī Amākin ar-Rukhaş

  43. Barakātu’l Imdād li Ahli’l Istimdād

  44. Fiqh e Shahinshāh wa anna Al-Qulūb bi Yadi’l Maĥbūb bi Áţā’yillāh

  45. Badru’l Anwār fī Ādāb al-Āthār

  46. Shifā al-Wālih fi Şuwar al-Ĥabīb wa Mazārihi wa Niáālih

  47. Maqāl al-Úrafā bi Iýzāzi Shar’ýin wa Úlamā

  48. Al-Yāqūtatu’l Wāsiţah fī Qalbi Íqd ar-Rābiţah

  49. Murūju’n Najā li Khurūji’n Nisā’a

  50. Şafāyiĥ al-Lujayn fi Kawni’t Taşāfuĥ bi Kaffay al-Yadayn

  51. Az-Zubdatu’z Zakiyyah li Taĥrīmi Sujūd at-Taĥiyyah

  52. Lamátu’d Đuĥā fī Iýfā’yi’l Liĥā

  53. Radd al-Qahţ wa’l Wabā’a bi Dáwati’l Jīrāni wa Muwāsāti’l Fuqarā’a

  54. Irā’atu’l Adab Li Fāđili’n Nasab

  55. Hādiyi’n Nās fī Rusūmi’l A’árās

  56. Al-Adillatu’t Ţāýinah fī Adhāni’l Malāyinah

  57. Ĥakku’l Áyb fi Ĥurmati Taswīdi’sh Shayb

  58. Khayru’l Āmāl fī Ĥukmi’l Kasabi wa’s Su’āl

  59. Masayil e Samāá  

60. Al-Ĥaqq al-Mujtalā fi Ĥukmi’l Mubtalā

  61. Taysīri’l Māúūn fī Ĥukmi’t Tāúūn

  62. Al-Ĥuqūq li Ţarĥi’l Úqūq

  63. Mashálatu’l Irshād fi Ĥuqūqi’l Awlād

  64. Aájabu’l Imdād fi Mukaffarāti Huqūqi’l Íbād

  65. A’áālī al-Ifādah fī Táziyati’l Hindi wa Bayāni’sh Shahādah

  66. Al-Áţāyā al-Qadīr fī Hukmi’t Taşwīr

  67. An-Nūr wa’d Điyā’a fī Aĥkāmi Báađ al-Asmā’a

  68. Ĥaqqatu’l Marjān li Muhimmi Hukmi’d Dukhān

  69. Ash-Sharīátu’l Bahiyyah fī Taĥdīdi’l Waşiyyah

  70. As-Şamşām álā Mushakkiki fī Āyāti Úlūmi’l Arĥām

  71. Al-Fađl al-Mawhibī fī Mána idhā şaĥĥa’l ĥadīthu fa huwa madh’habī

  72. Nuzūl e Āyāt e Furqān ba Sukūn e Zamīn O Āsmān

  73. Muýin e Mubīn Bahr e Daur e Shams o Sukūn e ZamīN

  74. Fauz e Mubīn dar Radd e Ĥarkat e Zamīn

  75. An-Nayyiratu’sh Shihābī álā Tadlīsi’l Wahābī

  76. As-Sahmu’sh Shihābī álā Khadāýi’l Wahābī

  77. Daf’áy e Zaygh e Zāgh

  78. Al-Ĥujjatu’l Fāyiĥah li Ţībi’t Ta-áyyuni wa’l Fātiĥah

  79. Aţāyibu’t Tahānī fi’n Nikāĥi’t Thānī

  80. Izākhatu’l Áyb bi Sayfi’l Ghayb

  81. At-Taĥbīr bi Bābi’t Tadbīr

  82. Thalju’s Şadr bi Īmāni’l Qadr

  83. Tajallī al-Yaqīn bi anna Nabiyyanā Sayyida’l Mursalīn

  84. Shumūl al-Islām li Usūli’r Rasūli’l Kirām

  85. Tamhīd e Īmān ba Āyāt e Qur’ān

  86. Al-Amn wa’l Úlā li Nāáti’l Muşţafā bi Dāfiýi’l Balā’a

  87. Nafyu’l Fayy Ámman Istanāra bi Nūrihi Kulla Shayy

  88. Al-Hidāyatu’l Mubārakah fī Khalqi’l Malāyikah

  89. Ismā’a al-Arbaýīn fī Shafāáti Sayyidi’l Maĥbūbīn

  90. Al-Qawl al-Masúūd al-Maĥmūd fī Mas’alati Waĥdati’l Wujūd

  91. Ad-Dawlatu’l Makkiyah bi’l Māddati’l Ghaybiyyah

  92. Al-Wa�īfatu’l Karīmah

  93. Al-Mīlād an-Nabawiyyah fi’l Alfā� ar-Riđawiyyah

  94. Ĥaqīqat e Bay’át

  95. At-Tabşīr al-Munjid bi anna Şaĥna’l Masjid Masjid

  96. Mirqātu’l Jumān fi’l Hubūţi án Minbari li Mad’ĥi’s Şulţān

  97. Riáāyatu’l Madh’habayn fi’d Duáāyi bayna’l Khuţbatayn

  98. Al-Hādi al-Ĥājib án Janāzati’l Ghāyib

  99. Ĥāyatu’l Mawāt fī Bayāni Samā’áyi'l Amwāt

  100. Al-Wifāqu’l Matīn bayna Samāáyi’d Dafīn wa Jawābi’l Mubīn

  101. Tajallī al-Mishkāh li Ināri As’yilati’z Zakāh

  102. A-ázz al-Iktināh fī Raddi Şadaqatin Māniý az-Zakāh

  103. Rādiýu’t Ta-ássuf áni’l Imām Abī Yūsuf

  104. Afşaĥu’l Bayān fī Mazāriý Hindustān

  105. Az-Zahr al-Bāsim fī Ĥurmati’z Zakāti álā Banī Hāshim

  106. Azkā al-Ihlāl bi Ibţāli mā Aĥdatha’n Nāsa bi Amri’l Hilāl

  107. Al-Budūr al-Ajillah fī Umūr al-Ahillah

  108. Al-Iýlām bi Ĥāli’l Bukhūri fi’s Şiyām

  109. Tafāsīru’l Aĥkām bi Fidyati’s Şālāti wa’s Şiyām

  110. Hidāyatu’l Jinān bi Aĥkāmi Ramađān

  111. Úbāb al-Anwār an Lā Nikāĥa bi Mujarradi’l Iqrār

  112. Māĥī ad-Đalālah fī Ankiĥati’l Hindi wa’l Bangālah

  113. Hibatu’n Nisā’a fī Taĥqīqi’l Muşāharati bi’z Zinā

  114. Al-Jalī al-Ĥasan fī Ĥurmati Waladi Akhi’l Laban

  115. Tajwīz ar-Radd án Tazwīj al-Ab’ád

  116. Al-Basţ al-Musajjal fī Imtināýī’z Zawjati Baád al-Waţyi li’l Muájjal

  117. Raĥīq al-Iĥqāq fī Kalimāti’t Ţalāq

  118. Ākidu’t Taĥqīq bi Bābi’t Tálīq

  119. Al-Jawhar ath-Thamīn fī Ílali Nāzilati’l Yamīn

  120. Nābighu’n Nūr álā Su’ālāti Jabalfūr

  121. Al-Maĥajjah al-Mu’taminah fī Āyāti’l Mumtaĥinah

  122. Anfasu’l Fikar fī Qurbāni’l Baqar

  123. Abĥās e Akhīrah

  124. Ad-Dalāyil al-Qāhirah ála Al-Kafarah an-Nayāshirah

  125. Tadbīr e Falāĥ o Najāt o Işlāĥ

  126. Al-Qamú’l Mubīn li Āmāli’l Mukadh’dhibīn

  127. Bāb al-Áqāyid wa’l Kalām

  128. As-Sū’u wa’l Íqāb álā Al-Masīĥ al-Kadh’dhāb

  129. Ĥajb al-Úwār án Makhdūmi Bihār

  130. Jazā’a Allāh Áduwwah bi Ibānati Khatmi’n Nubuwwah

  131. Jawwāl al-Úluww li Tabyīn al-Khuluww

  132. At-Taĥrīr al-Jayyid fi Ĥaqqi’l Masjid

  133. Ibānatu’l Mutawārī fi Muşālaĥati Ábd al-Bārī

  134. Anşaĥu’l Ĥukūmah fī Faşli’l Khuşūmah

  135. Al-Hibatu’l Aĥmadiyyah fi’l Wilāyati’s Sharýiyyah wa’l Úrfiyyah

  136. Fat’ĥ al-Malīk fī Ĥukmi’t Tamlīk

  137. Ajwadu’l Qirā Li Ţālibi’s Şiĥĥati fī Ijārati’l Qurā

  138. Kitābu’l Munā wa’d Durar liman Ámada Money Order

  139. Hādī al-Uđĥiyyah bi’sh Shāt al-Hindiyyah

  140. Ar-Ramz al-Muraşşaf álā Suāli Mawlānā As-Sayyid Āşīf

  141. Naqā’a as-Sulāfah fī Aĥkām al-Bayáti wa’l Khilāfah

  142. An-Namīqatu’l Anqā fī Farqi’l Mulāqī wa’l Mulqā

  143. Al-Hanī’i al-Namīr fi’l Mā’a al-Mustadīr

  144. Ruĥb as-Sāĥah fī Miyahin lā Yastawī Wajhuhā wa Jawfuhā fi’l Misāĥah

  145. Hibatu’l Ĥabīr fī Úmqi Mā’ayin Kathīr

  146. An-Nūr wa’r Rawnaq li Isfāri’l Mā’a al-Muţlaq

  147. Áţā’a an-Nabiyy li Ifāđati Aĥkāmi Mā’a as-Şabiyy

  148. Ad-Diqqati wa’t Tibyān li Ílmi’r Riqqati wa’s Saylān

  149. Ĥusn at-Támmum li Bayāni Ĥadd at-Tayammum

  150. Samĥu’n Nudarā fīmā Yūrithu’l Ájza Mina’l Mā’a

  151. A�-�afar li Qawli Zufar

  152. Al-Maţar as-Saýīd álā Nabati Jins as-Şaýīd

  153. Al-Jidd as-Sadīd fī Nafyi’l Istiýmāl áni’s Şaýīd

  154. Qawānīn al-Úlamā’a fī Mutayammimin Álima índa Zaydin Mā’a

  155. At-Ţalabatu’l Badīáh fī Qawli Şadru’sh Sharīáh

  156. Mujalli’sh Shamáh li Jāmiýi Ĥadathin wa Lumáh

  157. Salabu’th Thalb áni’l Qāyilīna bi Ţahārati’l Kalb

  158. Al-Aĥlā mina’s Sukkar li Ţalabati’s Sukkari Rūsar

  159. Ĥājizu’l Baĥrayn al-Wāqī án Jāmiýi’s Şalātayn

  160. Munīr al-Áyn fī Ĥukmi Taqbīl al-Ibhāmayn

  161. Al-Hādi’l Kāf fī Ĥukmi’đ Điáāf

  162. Hidāyatu’l Mutáāl fi Ĥaddi’l Istiqbāl

  163. Niýmu’z Zād li Rawmi’d Đād   164. Iljām as-Şādd án Sunani’d Đād

  165. An-Nahyi’l Akīd áni’s Şalāti Warā’a Ádda’t Taqlīd

  166. Al-Qilādatu’l Murassa-áh fī Naĥri’l Ajwibatu’l Arba-áh

  167. Al-Quţūf ad-Dāniyah liman Aĥsana’l Jamāáh ath-Thāniyah

  168. Tījān as-Şawāb fī Qiyāmi’l Imām fi’l Miĥrāb

  169. Anhāru’l Anwār min Yammi Şalāti’l Asrār

  170. Az’hāru’l Anwār min Şabā Şalāti’l Anwār

  171. Waşşāfu’r Rajīĥ fī Basmalati’t Tarāwīĥ

  172. Al-Jūd al-Ĥuluww fī Arkān al-Wuđū’u

  173. Tanwīr al-Qindīl fī Awşāf al-Mindīl

  174. Lumaá al-Aĥkām án lā Wuđū’u Mina’z Zukām

  175. At-Ţirāzu’l Málam fīmā huwa Ĥadathun min Aĥwāli’d Dam

  176. Nab’hu’l Qawm Anna’l Wuđū’u Min Ayyi Nawm

  177. Khulāşah Tibyān al-Wuđū’u

  178. Al-Aĥkām wa’l Ílal fī Ishkāl al-Iĥtilāmi wa’l Balal

  179. Bāriqu’n Nūr fī Maqādīri Mā’a at-Ţuhūr

  180. Barakātu’s Samā’a fī Ĥukmi Isrāfi’l Mā’a

  181. Irtifāá al-Ĥujub án Wujūhi Qirā’ati’l Junub

  182. At-Ţayyib al-Wajīz fi’l Amtiáti’l Waraqi wa’l Ibrīz

  183. Abarr al-Maqāl fī Istiĥsāni Qiblati’l Ijlāl

  184. Al-Kashfu Shāfiyā Ĥukmi Fūnūjrāfiya (phonograph)

  185. Al-Fiqhu’t Tasjīlī fī Ájīni’n Nārjīlī

  186. Al-Maqşadu’n Nāfiý fī Úşūbati’s Sinf ar-Rābiý

  187. Ţayyibu’l Imáān fī Táddudi’l Jihāti wa’l Abdān

  188. Tajliyatu’s Silm fī Masāyilin min Nişfi’l Ílm

  189. Nuţq al-Hilāl bi-Arkhi Wilād al-Ĥabīb wa’l Wişāl

  190. Jam-úl Qur’ān wa bima Ázzūhu li Úthmān

  191. Iqāmatu’l Qiyāmah ála Ţāyini’l Qiyāmi li Nabiyyi’t Tihāmah

  192. Kashf e Ĥaqāyiq o Asrār e Daqāyiq

  193. Maqāmiý al-Ĥadīd álā Khaddi’l Manţiq al-Jadīd

  194. Al-Kalimatu’l Mulhamah fi’l Ĥikmati’l Muĥkamah li Wihā’yi’l Falsafati’l Mash’amah

  195. Ĥusām al-Ĥaramayn álā Manĥari’l Kufri wa’l Mayn

  196. Waşāyā Sharīf

  197. Aĥkām e Sharīát

  198. Írfān e Sharīát

  199. Malfūzāt e Ālāĥazrat

  200. Shamāyim al-Ánbar fi Adabi’n Nidā’a Amām al-Minbar

  201. Fatāwā Karāmāt e Ghawsiyah

  202. Az-Zulāl al-Anqā min Baĥri Sabqati’l Atqā

  203. Ţard al-Afāýī án Ĥimā Hādi Rafá’r Rifāýī

  204. Tanzīhu’l Makānatu’l Ĥaydariyyah án Wasmati Áhdi’l Jāhiliyyah

  205. Ghāyatu’t Taĥqīq fī Imāmati’l Áliyy wa’s Şiddīq

  206. Qawāriýu’l Qahhār ála’l Mujassamati’l Fujjār

  207. Khālişu’l Iýtiqād

  208. Inbā’a al-Muşţafā bi Ĥāli Sirrin wa Akhfā

  209. Anwāru’l Intibāh fi Ĥilli Nidā’yi Yā RasūlAllāh

  210. Sharĥ al-Maţālib fī Mabĥathi Abī Ţālib

  211. Iýtiqād al-Aĥbāb fī Al-Jamīl wa’l Muşţafā wa’l Āli wa’l Aş’ĥāb

  212. Umūr e Íshrīn [Dar Imtiyāz e Áqāyid e Sunniyyīn]

  213. Rimāĥu’l Qahhār álā Kufri’l Kuffār

  214. Munyatu’l Labīb Anna’t Tashrīý Bi Yadi’l Ĥabīb

  215. Munabbih al-Munyah Bi Wuşūl al-Ĥabīb ila’l Árshi wa’r Ru’yah

  216. Şallāt as-Şafā’a fī Nūri’l Muşţafā

  217. Qamru’t Tamām fī Nafyi’z �illi án Sayyidi’l Anām

  218. Hadyu’l Ĥayrān fī Nafyi’l Fayy án Sayyidi’l Akwān

  219. Al-Ijāzātu’l Matīnah li Úlamāyi Bakkah wa’l Madīnah

  220. Aţāyib as-Sayyib álā Arđ at-Ţayyib

  221. Sayf al-Muşţafā álā al-Adyān al-Iftarā

  222. An-Nuktah álā Mirāyi Kalkatta

  223. Charāgh e Uns

  224. Qaşīdatān Rāyiyatān

  225. Zikr-e-Aĥbāb O Duáā-e-Aĥbāb

  226. Iahār al-Ĥaqq al-Jaliyy

  227. Masāyil e Miýrāj

  228. Fatāwā Āfrīqah

  229. Al Mu'tamadul Mustanad

• 2× books not published yet.. This books is published*

Mirza Ghulam Ahmad of Qadian claimed to be the Messiah, Prophet, and Mahdi awaited by some Muslims as well as a Ummati Nabi, a subordinate prophet to Muhammad who came to restore Islam to the pristine form as practiced by Muhammad and early Sahaba.[48][49] Khan declared Mirza Ghulam Ahmad a heretic and apostate and called him and his followers disbelievers (kuffar).[50]

The theological difference with the Deobandi school began when Maulana Ahmed Raza Khan Qadri objected in writing to some of the following beliefs of Deobandi scholars.

• A founder of the Deobandi movement, Rashid Ahmad Gangohi stated that God has the ability to lie.[51] This doctrine is called Imkan-i Kizb.[52][51] According to this doctrine, because God is omnipotent, God is capable of lying.[52] Gangohi supported the doctrine that God has the ability to make additional prophets after Muhammad (Imkan-i Nazir) and other prophets equal to Muhammad.[52][51]
• He opposed the doctrine that Muhammad has knowledge of the unseen (Ilm e Ghaib).[51][52]

When Ahmed Raza Khan visited Mecca and Medina for pilgrimage in 1905, he prepared a draft document entitled Al Motamad Al Mustanad ("The Reliable Proofs"). In this work, Ahmad Raza branded Deobandi leaders such as Ashraf Ali Thanwi, Rashid Ahmad Gangohi, and Muhammad Qasim Nanotwi and those who followed them as kuffar. Khan collected scholarly opinions in the Hejaz and compiled them in an Arabic language compendium with the title, Hussam al Harmain ("The Sword of Two Sanctuaries"), a work containing 34 verdicts from 33 ulama (20 Meccan and 13 Medinese).[53] However, Deobandis claim the evidence provided to the scholars in Arabia were fabricated and that Ahmed Raza Khans takfir of them was unjust. [52]

This work initiated a reciprocal series of fatwas between Barelvis and Deobandis lasting to the present.[53]

Ahmed Raza Khan wrote various books against the beliefs and faith of Shia Muslims and declared various practices of Shia as kufr.[54] He considered most Shiites of his day apostates because, he believed, they repudiated necessities of religion.[55][56]

Ahmed Raza Khan declared Wahabis as disbelievers (kuffar) and collected many fatwas of various scholars against the Wahhabi movement founded by Muhammad ibn Abd al-Wahhab, who was predominant in the Arabian peninsula, just as he had done with the Ahmadis and Deobandis. Until this day, Khan's followers remain opposed to the Wahhabi and their beliefs.[57]

In 1905, Khan, on the request of contemporaries from Hijaz, wrote a verdict on the permissibility of using paper as a form of currency, entitled Kifl-ul-Faqeehil fehim Fe Ahkam-e-Kirtas Drahim.[58]

• On 21 June 2010, Muhammad al-Yaqoubi, a cleric and Sufi from Syria, declared on Takbeer TV's program Sunni Talk that the Mujaddid of the Indian subcontinent was Ahmed Raza Khan Barelvi, and said that a follower of Ahlus Sunnah wal Jamaah can be identified by his love of Khan and that those outside of that those outside the Ahlus Sunnah are identified by their attacks on him.[64]
• Allama Muhammad Iqbal (1877–1938), a poet, Sufi, and philosopher, said: "I have carefully studied the decrees of Ahmed Raza and thereby formed this opinion; and his Fatawa bear testimony to his acumen, intellectual caliber, the quality of his creative thinking, his excellent jurisdiction and his ocean-like Islamic knowledge. Once Imam Ahmed Raza forms an opinion he stays firm on it; he expresses his opinion after a sober reflection. Therefore, the need never arises to withdraw any of his religious decrees and judgments.[65] In another place he says, "Such a genius and intelligent jurist did not emerge."[66]
• Prof. Sir Ziauddin Ahmad, who was the head of the department of Mathematics at Aligarh University, was once unable to find solutions to some mathematic algorithms, even after he took help from the mathematicians abroad. He decided to visit Germany for the solution but at the request of his friend Sayyed Suleman Ashraf who was a professor of Islamic Studies at Aligarh University and also the mureed (disciple) of Ahmed Raza, Ziauddin visited Ahmed Raza on a special visit to get answers to his difficult questions, and under the guidance of Ahmed Raza he finally succeeded in getting solutions.[67][68]
• Justice Naeemud'deen, Supreme Court of Pakistan: "Maulana Ahmad Raza's grand personality, a representation of our most esteemed ancestors, is history-making, and a history uni-central in his self. ... You may estimate his high status from the fact that he spent all his life in expressing the praise of the great and auspicious Holy Prophet (صلی اللہ علیہ وسلم), in defending his veneration, in delivering speeches regarding his unique conduct, and in promoting and spreading the Law of Shariah which was revealed upon him for the entire humanity of all times. His renowned name is 'Muhammad' (صلی اللہ علیہ وسلم), the Prophet of Almighty Allah. ... The valuable books written by an encyclopedic scholar like Ahmed Raza, in my view, are the lamps of light that will keep enlightened and radiant the hearts and minds of the men of knowledge and insight for a long time."[69]

• Ala Hazrat Express is an express train belonging to Indian Railways that runs between Bareilly and Bhuj in India.[70]
• The Indian government issued a commemorative postal stamp in honor of Ahmad Raza Khan on 31 December 1995.[71]
• Aala Hazrat Haj House Ghaziabad, Uttar Pradesh
• Aala Hazrat Hospital Ghaziabad, Uttar Pradesh
• Ala Hazrat Terminal, Bareilly Airport, Bareilly, Uttar Pradesh
• Raza Academy

There are thousands of madrassas and Islamic seminaries dedicated to his school of thought across the Indian Subcontinent.

• Al Jamiatul Ashrafia is the main educational institute and learning center that provides Islam education.
• Raza Academy publishing house in Mumbai
• Imam Ahmed Raza Academy Durban, South Africa