AlaHadrat Imam Ahmad Rida’s entire life was adorned with meticulous following of the Shari’ah and Sunnah of the Prophet SallAllaho Alaihi wa Sallam and his taqwa had reached an elevated level. I shall present some incidents from his life that show that he not only had taqwa but had also attained the rank of wara’a . In accordance to the verse, No men can be its guardians except the pious, he was a perfect muttaqi and a gnostic.

1. The last Ramadan in his life was in 1339 AH. The weather in Bareilly was very hot and he was weak and ill, as these were his final years. The Shari’ah exempts an old man [Al-Shaykh al-Fanī: an old man who cannot fast now, and cannot hope to expiate in the future either] from fasting and expiate by charity instead and for the ailing, they are allowed to expiate when they are healthy again . Despite these dispensations, AlaHadrat’s taqwa demanded otherwise. This was not his fatwa but his taqwa. He said:

The hot weather in Bareilly will not allow me to fast but the weather in mountainous regions is cooler. Nainital is not far from here and I can fast in the mountains of Bhowali [83 miles north of Bareilly]. And I am able to go there; hence, it is obligatory for me to do so.

He spent the whole of Ramadan there and fasted the whole of Ramadan.

2. He passed away on the 25th Safar 1340 AH. He was ill for months and in the last months, he could not even walk. The Shari’ah permits that in such conditions, one can pray at home but AlaHadrat would pray in the congregation. Four men would carry him on a chair to the masjid and he continued to participate thus as long as he was physically able to do so.

3. I have narrated the following incident in the marginalia of Jumal al-Nur fi Nahyi al-Nisa’ ‘an Ziyarat al-Qubur [AlaHadrat’s monograph on the impermissibility of women traveling to shrines] from my teacher, Hafiz-e-Millat Shah Abd al-Aziz Muradabadi.

At one time, there was no one to take him to the masjid and it was time for the congregation. He was disturbed by this and eventually, he came to the masjid, staggering and dragging himself and offered his prayer in the congregation.

In our times, in spite of good health, strength and the means, people carelessly miss the congregation; this incident should serve as an eye opener to such people.

4. AlaHadrat was away from home and staying in one of his lands. He would periodically suffer from severe bouts of tormina [Acute, colicky pains; gripes]. One day he was all alone by himself; and describes that incident himself thus:

The pain started during the time of Dhuhr. I performed the ablution howsoever I could and then stood up for prayer but was unable to do so. I supplicated to Allah and sought help from the Prophet SallAllaho Alaihi wa Sallam. Allah surely hears the call of the distraught. I intended to pray the sunnah and the pain disappeared. As soon as I concluded the prayer with the salam , the pain came back and when I made intention for the fard, it went away again. When I concluded the prayer with the salam, it came back again. I prayed the sunnahs after fard and the pain stopped, and came back yet again after the salam. I now expected the pain to stay until Asr. Just as I feared, I lay on the bed tossing and turning but the pain remained.

It can both be said that the pain was relieved during the prayers or that he was so attentive towards Allah and absorbed in worship that he would not feel it. Regardless, it is proof of AlaHadrat’s divine acceptance and his gnosis.

Imam Abu Hanifa Alaihir raHmah would spend his whole day in academic pursuits and systemising and organising fiqh; he would still perform supererogatory worship at night and resting for some part in the night. He was once going somewhere when there was someone pointing towards him saying: “This person worships all through the night.” Thereon, he began worshipping all through the night.

5. Similarly, someone wrote to AlaHadrat and alongside various epithets, he also wrote Hafiz. At the time, AlaHadrat was not a Hafiz al-Qur’an even though most verses were on the tip of his tongue (and pen) and he had the ability to derive rulings from them at will. Mawlana Hashmat Ali Khan gives an eyewitness account from 29th Sha’ban 1337 AH that when AlaHadrat saw a letter with the title Hafiz used for him, his eyes welled up and the fear of Allah caused his heart to pound. He said:

I am fearful that on the day of judgement, I will be amongst those people for whom the Qur’an says, love to be praised for what they have not done. [3:188]

Thereafter, he made the intention to memorise the whole Qur’an. He would make ablution for Isha and before the congregation, someone would recite one part to him and he would repeat it. He began on the 29th of Sha’ban and finished memorising the whole Qur’an by the 27th of Ramadan and he also led the tarawih prayers.

This incident closely follows that of Imam Abu Hanifa. The Imam began praying the whole night because someone had a good opinion of him; and for AlaHadrat, someone called him Hafiz while he did not qualify to be called a Hafiz. When one has fear of Allah, such things are not difficult and the heart accepts these things fully and finds rest only when they are fulfilled.

There are many such incidents of his gnosis, fear of Allah and abstinence. Below are some more anecdotes that exemplify these traits within him. They show various types of taqwa. All these incidents should be viewed with the subject of taqwa in mind.

1. AlaHadrat’s heart was always heedful of rights of men [Huqūq al-‘Ibad]. He even wrote a monograph entitled A’ajab al-Imdad fi Mukaffarati Huquq al-‘Ibad. Mawlana Ja’far Shah Phulwari recounts an event from a few days before AlaHadrat’s demise. He writes:

After Juma’ prayer, in a state of illness and weakness, he spoke in moving and saddening voice. He said something like this: Convey my salam to all Sunni Muslims and if I have wronged anyone, then I seek their forgiveness with utmost humility. Forgive me for the sake of Allah or seek recompense from me.

His Wasaya also has an account of words he spoke a few months before his demise to a gathering of people. In the end, he said:

None of you has ever caused me any discomfort. You did my work for me and did not allow me to do it myself. May Allah reward you all. I am hopeful that in my grave, I will not face any discomfort because of any of you. I have forgiven all Sunnis and my rights upon them. I ask you with folded hands [In the subcontinent, a mark of humility and an idiom to say: ‘I implore’] and implore you to forgive me; and forego any of your rights that I did not fulfil; and it is necessary for all those present here to seek for my forgiveness from those who are absent.

2. AlaHadrat did not tolerate pictures or photographs in the house. At the time of his demise, he even asked for currency notes and coins to be removed; so that no doubt remains that angels of mercy have entered.

3. His modesty and humility were such that a train was once delayed when traveling to Pilibhit [33 miles north-east of Bareilly] so he was given a chair to sit upon. He said:

Sitting on this chair comfortably would be in the fashion of the arrogant and haughty .

He sat on the chair but did not lean on it and remained engrossed in his litanies.

4. In one of AlaHadrat’s gatherings, a man had to sit next to a barber; so he stopped coming to his place. AlaHadrat remarked:

I too have no liking for such arrogant folk.

5. It is difficult to find an exemplary son in his duty and obedience to his parents. After the demise of his father [Mawlana Naqi Ali Khan (1246-1297 AH), one of the foremost scholars of his era], AlaHadrat handed over the charge of his affairs to his mother . He did not even perform a supererogatory hajj without her permission. Whatever money he had, he would hand it to her and would not even purchase books without her consent.

6. He was immensely respectful to Islamic scholars and did not show irreverence in any way. He disagrees or comments with opinions of intellectual giants such as Imam Ibn ‘Abidin Shami but does so with utmost respect and self-effacing manner; whereas today, people point fingers at such luminaries as if they are schoolchildren even though these people have not a fraction of AlaHadrat’s knowledge.

For example, in Radd al-Muhtar, Imam Shami remarks somewhere that he could not figure out the answer to a particular objection. Upon this, AlaHadrat wrote in his Jadd al-Mumtar [Supercommentary to Radd al-Muhtar in 5 volumes]:

وظهر لنا ببركة خدمة كلماتكم
The answer occurred to me, by the blessings of serving your words

AlaHadrat wrote an ode [In praise of Shaykh Abd al-Qadir Badayuni and his father Fadl ar-Rasul] in which he writes about the rank of scholars:

اذا حلو تحصرت البرادی
اذا راحو افصار المصر البیدا
When they pass by deserted stead, they turn it into dwellings
When they depart from towns, they cause them to be deserted

Malik al-‘Ulama Mawlana Zafar al-Din Bihari said, this seems to be poetic exaggeration, but AlaHadrat said:

It is reality. When Mawlana Abd al-Qadir Badayuni came to a city, there would hustle and bustle therein and a strange feeling of tranquility and happiness could be felt; and when he left, it would seem as though there was desertion even though apart from him, everyone else would still be present.

7. There are many examples of his truthfulness and staunchness upon the religion. He once attended the ‘Urs of Mawlana Fadl al-Rasul Badayuni during which he heard a speech by Maulawi Siraj al-Din Anolwi, who was a Mawlid reciter. During his speech he said, Firstly, the angels will put the soul in the body of the Prophet SallAllaho Alaihi wa Sallam. As these words of his were against the unanimously agreed upon belief of Sunnis that prophets are alive in their graves [Hayat al-Nabi], the expression on the face of AlaHadrat changed and he said to Mawlana Abd al-Qadir:

If you permit me, I will take him off the pulpit.

Mawlana Abd al-Qadir stopped the speech and said to Mawlana Abd al-Muqtadir, Do not allow such ignorant people to lecture in the presence of Mawlana Imam Ahmad Rida, because anyone who speaks in front of him has to keep a close eye on his knowledge and be careful in his speech.

AlaHadrat said in this regard:

These are the reasons why I have stopped attending the speeches of today’s speechmakers and Mawlid reciters.

AlaHadrat said about Shah Ali Husain Ashrafi Miyan Kichochawi:

Hadrat [Hadrat or Hadhrat (Hadrah, Arabic: حضرة; or Hazret or hadrat) is an honourific Arabic title used to honour a person] is from amongst those people whose speech I listen to with pleasure.

8. When a person serves the religion, the praise of friends can cause vanity and self-admiration; the calumny of foes would result in anger and thirst for retribution. But AlaHadrat was above such feelings as he has says:

By Allah, I do not strut at the praise of senior scholars and saints, nor am I angered at the castigation and slander of the enemies of Allah and His Prophet SallAllaho Alaihi wa Sallam. I thank Allah that He has made this lowly person able to tolerate their insults for protecting the honour of His beloved SallAllaho Alaihi wa Sallam. Because, as long as they keep swearing at me, they do not speak against my master SallAllaho Alaihi wa Sallam.

The motto of his life, in his own words, was:

ںہ مرا نوش ز تحسیں نہ مرا نیش ز طعن
نہ مرا گوش بہ مدحے نہ مرا ہوش ذمے
I flatter none, nor others deride
No praise I heed; no curse or chide

It is not easy to describe all his habits, character and strict adherence to the Shari’ah in a short article. Another eyewitness account is by Mawlana Sayyid Abu Salman Muhammad Abd al-Mannan Qadri, who was initially an opponent of AlaHadrat. He writes that AlaHadrat was, a living example of the manners of the Prophet SallAllaho Alaihi wa Sallam. It was when I saw him that it was well and truly evident that the praise is deserving, and not enough.

9. He took so much care in his speech that if a certain answer contained even the slightest mistake, he would abstain from deeming it Sahīh. Sayyid Ayyub Ali sent the prayer timetable for Ramadan 1339 AH to AlaHadrat which he returned after ten or fifteen minutes with corrections. Wherever there was a mistake, he marked it incorrect and whatever was correct, he marked it as such. In one cell, instead of Sahīh, it said Khayr [Satisfactory, acceptable]. When analysed, the timing in this cell was out by a thousandth of a second which did not affect the prayer timing at all but a mistake is nevertheless a mistake; hence, AlaHadrat did not write Sahīh but only Khayr.

10. He once went with Muhaddith Surati to meet a famous sage in Pilibhit, known as Shah Ji Muhammad Sher Miyan Alaihir raHmah. AlaHadrat saw that Shah Ji was taking bay’ah from women without veil and neither any partition in between. Due to his extreme scrupulousness in observing the Shari’ah, he came back without meeting Shah Ji. Anyone other than Shah Ji would have been offended by this but he was a humble man and readily accepted the truth; it was therefore that he accompanied AlaHadrat to the train station and the following morning, he expressed regret over the incident and said, Mawlana, in the future, I will only take bay’ah from women behind a veil. AlaHadrat shook hands and embraced him.

11. It is impermissible to drop used ablution water is the masjid even if it is just dripping from the limbs. At one time, the weather was extremely cold and the rain was pouring heavily. AlaHadrat was mu’takif [Secluding oneself in the masjid, I’tikaf] and he could not go out to make his ritual ablution. Hence, he folded a quilt blanket four times and performed ablution sitting on it and did not let a single drop of water fall in the masjid. And now because the blanket was wet, he spent the whole night shivering in the cold.

12. He always entered the masjid, with his right foot first. He would even step on every row with his right foot first and thus reach the mihrab . He would never perform the obligatory prayers without a turban on his cap.

Discharge from ailing eyes nullifies ablution. AlaHadrat once suffered in his eyes, and he would get someone to inspect his eye and check whether there was discharge immediately after prayer; if it did, he would say, he would have to repeat the prayer.

AlaHadrat literally followed the Divine Command, And walk not upon Earth in arrogance [17:37 , 31:18] to an extent that often, it would be difficult to hear his footsteps. Many a time, people would only know of his arrival when he came very close and saluted himself.

He used to sleep in the fashion that his body would spell the letters of the name Muhammad SallAllaho Alaihi wa Sallam. He always paid special attention to make the poor happy. He never rejected invitations of sincere and poor people nor would he complain of anything afterwards. People used to wonder how he could eat such food but he would say:

If I am invited sincerely, I will accept them; even if it is every day. When combing his beard, he would use his own scissors and a mirror.

He would not stretch his legs towards the Qiblah nor spit in that direction.

Indeed, such habits are reminiscent of great predecessors like Imam Abu Hanifah Alaihir raHmah.

13. In compliance with the hadith, he would abstain from places that would lead to suspicion and slander. Since Kerosene [Paraffin. Known colloquially as ‘Mitti ka teyl’] gives off a bad smell, it is forbidden to burn it in a masjid. Once, Haji KifayatAllah [AlaHadrat’s attendant] filled a lantern with castor oil [Colloquially, ‘Arandi ka teyl’] and lit it. AlaHadrat said:

Haji Sahib! Either take it outside or keep telling people that it is not kerosene but castor oil. People walking past will think that we forbid others to burn it (Kerosene) in their masjids but we burn it in our own.

Thereafter, Haji Sahib removed it from the masjid.

A scholar once stayed in the masjid with the intention of performing I’tikaf.

He ate betel leaves and also had a spitting vessel . Some people who were unaware of his intention of I’tikaf objected. AlaHadrat was sent a question. He gave the ruling to the objectors and whilst explaining the rank of a scholar, he wrote:

Even if they have a correct intention, scholars should abstain from performing certain actions in front of the public that would cause them to be confused. This causes two problems: The one who is not an admirer will object and fall into backbiting and deprive himself from the blessings of the scholar. Secondly, the admirer will begin to do the same action without the proper intention. This scholar is not from the Malamatiyya sect [Believing in the value of self-blame, that piety should be a private matter, and that being held in good esteem would lead to worldly attachment, they concealed their knowledge and made sure their faults would be known, reminding them of their imperfection] that see benefit in making the public dislike them. He is on the seat of guidance [Masnad-e-Hidayat] and it is beneficial for him to draw the public towards himself as the hadith commands:

 

رأس العقل بعد الإيمان بالله التودد إلى الناس
After professing faith, it is capital sense, to be endearing with people

Another hadith says: 

بشروا ولا تنفروا

by giving glad tidings, not by making them despair

In the case that performing such actions is necessary, he should announce his intention to the public and also tell them the ruling of Shari’ah upon it.

Truly, there is very little of what I can say about the sciences that this extraordinary personality had acquired. It is sufficient to know that his knowledge, taqwa and level of mastery were acknowledged by the masters themselves; the renowned Jurists, masters of Hadith, and scholars of traditional Islamic sciences from the two Holy sanctuaries and the subcontinent.

His Juridical opinions ‘fatawa’ and legal stances share a great deal of information with us about his mastery in Legal Methodology, Jurisprudence and inference from the Primary sources as well as other ancillary sciences. ‘al-Ataya al-Nabawiyyah fi al-Fatawa al-Rifdwiyyah’, is an outstanding contribution made by Imam Ahmad to the traditional sciences and their development, hence acclaimed as one of the greatest encyclopedias on the Hanafi Law and its branches. Not only that it is rooted in the essence of Islamic Jurisprudence, his Fatawa also consists of a variety of subjects from mathematics, theology, history, Euclidean geometry, philosophy, linguistics, and astronomy to exegesis of the Qur’an and Hadith sciences. As recent studies show, it is this work that acclaims him mastery in third from the rank of absolute ijtihad, namely, the rank of the mujtahid fi al-masa’il.

As for His works in the Hadith area, Imam Ahmad has written a huge amount on Inference of rulings from Hadith proof texts ‘Fiqh al-Hadith’, Legal Hanafi Methodology and authentic hadith, Principles of hadith ‘Usul al-Hadith’ and the biographies of men ‘Asma al-Rijal’.

To name a few of his works, I shall first and foremost mention his excellent epistle on the science of takhreej entitled, ‘al-Rawdh al-Baheej fi Adaab al-Takhreej’ (1219h). No work of any hadith scholar before him covers this area of hadith to such an extent. The remarks of Mawlana Rahman Ali, a renowned researcher from Madhiyah Pardesh, India, whence reading the details of scrupulous takhreej and its etiquettes were, ‘if there were no other book of its subject the author i.e. Imam Ahmad Rida would be acknowledged as the founder to this branch of hadith’.

From his works on Fiqh al-Hadith is the far-famed ‘Haajiz al-Bahrayn al-Waqi an jama’ al-Salatain’ (1313h) which he wrote in defense of the Hanafi stance on the impermissibility of combining between prayers. When I studied this work (which is present in his Fatawa) I found it amongst the most amazing works in reconciling the ostensibly contradicting hadith proof texts on this issue which is the most sensitive and complex area of all Muslim Legal concepts.

‘al-Fadhl al-Mawhab fi ma’na izha sahha al-Hadithu fahuwa madhabi’ (1313h), his concise guide on Hanafi Legal methodology and authentic hadith, is another masterpiece which stands unique in its detailed research, strategic presentation and in-depth study. This book is a ‘must read’ for all Hanafi students in specific, and other Madhab students in general, regardless of their religious backgrounds. It provides authoritative guidance for scholars and a great deal of information on fundamental maxims for students, summarized in just a few pages. The book encapsulates issues such as why many authentic hadith are unaccepted in the Hanafi School and its criterion of acceptance. It’s a first-rate manual.

From his other works in hadith sciences are,

• Al-Nujum al-Thawaqib fi Takhreeji Ahadithi al-Kawakib (1296H)
• al-Nahy al-Akeed (1305H)
• Al-Had al-Kaf fi Hukm al-di’af (1313H)
• Madarij Tabaqat al-Hadith (1313H)
• Muneer al-Ayn fi Hukmi Taqbeel al-Abhamaiyn (1313H)
• al-Ahadith al-Waqiyah (1313H)
• Ikmal al-Bahth ala Ahl al-Hadth (1321H)

In February 1992, Dr S M Khalid al-Hamidi published an article on the Imam’s books in Hadith studies in which he gathered forty names of the imam’s epistles and works in hadith, its fundamentals and branches. (Malyah University, India. Maktub no: 20)

Five common elements of hadith found in his works

1. Hadith narration in relevance to the issue
2. Vast hadith textual corpus and channels of transmission
3. Elucidation and accuracy in Hadith terminology
4. Commendation and criticism of the narrators
5. Conciliation between mutually contradictory hadith narrations

His breadth of memorization of Hadith textual corpus and transmissions

The famous caliph of Haji Imdadullah Muhajir Makki, Mawlana Karamatullah wrote a letter to Imam Ahmad Rida questioning about ‘Durud al-Taj’ (a special salawat known as Taj), in which the Prophet Muhammad (May Allah be shower peace and blessings upon him) was referred to as ‘Dafi al-Bala’ or the ‘a guard from befalling calamities’. Whereupon receiving this letter, Imam Ahmad wrote an epistle on the Prophet as the protection and guard of the Ummah entitled, ‘Ikmal al-Tamah ala shirki sawa bi al-Umur al-Aamah’ also known as ‘al-Amnu wa al-Ula’ in which he collected three hundred hadith on the permissibility of calling him by this name !

When asked by his teacher Mawlana Ghulam Qadir Beygh to write on the ‘excellence of the Prophet over all Prophets’, Imam Ahmad wrote an epistle containing one hundred hadith on the issue entitled, ‘Tajjaliy al-Yaqeen’.

Imam Ahmad Rida wrote many works against the heresy of Mirza Ghulam Ahmad, founder of the Qadyani movement which is today known as the Ahmadiiyah movement (See more on this, in this blogpage). His work entitled ‘Jazallahu uduwwahu’ is a notable one in hadith since he narrates one hundred and twenty one hadith in refutation of Mirza Qadiyani!

The student of the renowned Mawlana Ahmad Kanpuri, Mawlana Hassan wrote a question to Imam Ahmad inquiring about the legal Islamic opinion on meals which were cooked for the ulema and local community members for rain at time of famine. The imam supported his fatwa with sixty hadiths on the permissibility of such a practice.

In 1305H, he was asked about the ‘hearing of the dead’ whereupon he wrote the far-famed ‘Sama’al-Mawta’ in which he collects seventy seven hadith on this issue.

On the necessity of the beard, Imam Ahmad narrates fifty six hadith in his work entitled ‘Lum’at al-Duha fi I’fa al-Luha’.

On the rights of parents, his works consists of ninety one hadith.

On the impermissibility of performing sajdah of reverence, he collected seventy hadith in his work entitled ‘al-Zubdah al-Zakiyyah fi Tahreemi Sujudi al-Tahiyyah’

His mastery can be identified by the fact that when he wrote a hadith, it would seem that all of its channels of transmission, narrators and sources were in front of his eyes. On narrating the hadith, ‘seek goodness and accomplishment of needs by the handsome faced ones’ (utlubuw al-khayra wa al-hawa’ija min hisan al-wujuh) he says,

-‘Tabarani narrated it in al-Kabeer, and Uqaiyli, Khateeb, and Tamam al-Razi in his Fawa’id, Baiyhaqi in Sha’b al-Iman all from Ibn Abbas,
-Ibn Abi Dunya in Qadha al-Hawa’ij, Uqaiyli, Dar Qutni in al-Afrad, Tabarani in al-Awsat, Tamam, and Khateeb in Ruwatu Malik from Abu Hurayrah,
-Ibn Asakir and Khateeb in their chronicles from Anas Ibn Malik,
-Tabarani in al-Awsat, Uqaiyli and Khara’iti in I’tila al-Qulub, Tamam, Abu Sahl, Abd al-Samad bin Abdurahman al-Bazzar in his juz’, and the author of Mahraniyat from Jabir bin Abdullah,
-Abd bin Hameed in his Musnad, Ibn Hiban in al-Du’afa, Ibn Addi in al-Kamil, al-Salfi in al-Tuyuriyat from Ibn Umar
-Ibn al-najjar in his chronicle from the commander of Believers Ali,
-Tabarani in al-Kebeer from Abu Khusayfah,
-Tamam from Abu Bakrah,
-Bukhari in his chronicle, Ibn Abi Dunya in Qadh al-Hawa’ij, Abu Y’ala in his Musnad, Tabarani in al-Kabeer, al-Uqayli, Bayhaqi in Sh’ab al-Iman, and Ibn Asakir from the mother of believers Aisha Siddiqah May Allah be pleased with all of them’. [Nine different transmissions of sahabah from thirty four sources, Al-Amnu wa al-Ula Page 70]

This an example from many other examples found in his books explicitly marking his mastery in hadith textual corpus and transmission studies.

Here is another similar example. In his massive refutation on Mirza Ghulam Qadyani’s claim of prophecy entitled ‘Jazallahu uduwwahu’ p46, Imam Ahmad Rida narrates the following hadith ‘Oh Ali! Are you not pleased that your rank with me is as Haruns to Musa except that there is no prophet after me’ (ama tardha an takuwna minni manzilata Haruna min Muwsa Ghayra annahu la nabiyya ba’di) as such,

-‘Ahmad narrated, and Bukhari, Muslim, Tirmidhi, NIsa’I, Ibn Majah, Ibn Abi Shaybah and Ibn Jareer in His Sunan from Sa’d Ibn Abi Waqqas,
-Hakim, Tabarani, Abu Bakr, Ibn Mardaweyh, Bazzar, and Ibn Asakir from Ali,
-Ahmad, Bazzar, Tabarani and Mutayri from Abu S’eed al-Khudri
-Tirmidhi from Jabir bin Abdullah and Abu Hurayrah
-Tabarani and Khateeb from Abdullah bin Umar
-Abu Nu’aym from Sa’eed bin Zayd
-Tabarani from Barra bin Azib, Zaid bin Arqam, Hubaysh bin Janadah, Jabir bin Samrah, Malik bin Huwayrath, Mother of the believers Umm Salmah and from Asma bint Amees, May Allah be pleased with all of them.

On the hadith ‘I am Muhammad and Ahmad, the last in succession and the gatherer; I am the Prophet of repentance and the prophet of mercy’ (ana Muhammad wa Ahmad wa al-Muqaffa wa al-Hashir wa Nabiyy al-tawbah wa Nabiyy al-rahmah), Imam Ahmad Rida states in his epistle ‘al-Amnu wa al-Ula Page129:

-‘Ahmad narrated it, and Muslim, and Tabarani in [Mu’jam] al-Kabeer from Abu Musa Ash’ari
-the abovementioned and Ibn Sa’d, Ibn Abi Shaybah and Bukhari in his chronicle, Tirmidhi in his Shama’il from Huzayfah
-Ibn Mardawayh in His tafseer, Abu Nu’aym in al-Dala’il, Ibn Addi al-Kamil, Ibn Asakir in Tareekh Dimashq, and Daylami in Musnad Firdauws from Abu Tufayl
-and Ibn Addi from Abu Hurayrah. May Allah be pleased with all of them.

In His al-Amnu wa al-Ula Page 73, he collects ten different transmissions to the sahabah from twenty three sources on the hadith in a similar fashion to the aforementioned, ‘Oh Allah! Cherish Islam with the most beloved to you from either of these two men; Umar bin al-Khattab or Abu Jahl bin Hashim’. Similarily, he collects ten different channels of transmissions back to the Sahbah and one successor from twenty three sources on the hadith ‘the great practices that bring one near to Allah are; spreading salam, giving food, and praying salah at night when people are asleep’ (Raad al-Qaht wa al-Waba p12). There are several other examples like this, providing sufficient evidence of his breadth of study and memorization of hadith. If one wants to see this mastery, acquire his book al-Amnu wa al-Ula, and al-Zahr al-Basim on the impermissibility of zakah on Banu Hashim. When he wrote, it was as if the pen never stopped and the chains and sources flowed continuously from his blessed pen. May Allah shower abundant mercy on him, and place him in the greater gardens. Ameen.

Elucidation and rectification of Hadith terminology

His explanations to the fundamentals of hadith in his prominent work on kissing the thumbs entitled, ‘Muneer al-Ayn’ spreads over two hundred pages of scholarly rectification and correction of mistakes made by those who objected to the narrations on this issue. His explanations to the principles such as, ‘Negation of authenticity does not entail negation of soundness’, ‘fifteen signs of forgery’ (after which he says, ‘and memorize this for you shall not find this detail elsewhere’), ‘empowerment of weak hadith’, ‘difference between acting and accepting a hadith’, ‘ranks of hadith and their reliability’, ‘weak hadith in issues of merit and excellence’, ‘experience without reliance on the channel of transmission’, ‘authentication of hadith by means of spiritual opening or kashf’, ‘difference between non-authentic and forged narrations’, ‘authenticity and weakness are based on the apparent, thus the weak may be authentic in reality’, ‘the types of ambiguity of narrators and their rulings’ are some of the very detailed issues in this work. In numerous sections of this work, he wrote statements such as ‘take this for you shall not find it elsewhere’ and ‘this was what was spiritually opened upon me, and Allah knows best’.

Commendation and criticism of the narrators

His accuracy and depth of understanding in this branch of Hadith principles was extraordinary.

Some scholars of Imam Ahmad’s era objected to the narration of Muhammad bin Is’haq on the second adhan of Juma based on the fact that he was a rafidhi Shiite to which he replied in book-form, entitling it as ‘Shama’im al-Anbar fi Adaab al-Nida amama al-Minbar’. His commendation ‘ta’deel’ of Muhammad bin Is’haq is based on the commendation of twenty one masters of this domain and a must-read for those who want to acquire knowledge about his knowledge in the branch of al-Jarh wa al-Ta’deel and breadth of study of the biographies of men.

In his work ‘al-Hujjat al-Muwtammah’ Imam Ahmad Rida commends and makes tawtheeq of Ash’ath bin Siwar, who was marked as ‘weak’ in Taqreeb al-Tahdheeb, based on specialist commendations and said that the criticism was not explained ‘jarh ghayr mufassar’ hence his narration on the permissibility of a dhimmi on entering the mosque was sound ‘hasan’.

The hadith on the excellence of wearing a turban in salah was marked a ‘forgery’ by Ibn Hajar since it passed through a chain of four unknown persons; Abbas bin Kathir, Abu Bashr bin Yasar, Muhammad bin Mahdi Marwazi and Mahdi bin Maymun. On his comments to this ranking, Imam Ahmad Rida, with all respect and esteem for Ibn Hajar, remarks,

‘May Allah have mercy on Ibn Hajar! It is a questionable fact why he marked this hadith forged when none amongst its narrators is a forger ‘wadda’ nor accused of forgery ‘muttaham bi al-Wad’, and neither a liar ‘kadhab’ nor accused of lying ‘muttaham bi al-kadhib’, neither does its context contravene the law or prove logically impossible! Such a narration should not be rejected as a forgery ‘mawdu’ so as to exclude it from the chapter of excellence’.

Nevertheless, Imam Ibn Hajar himself values two hadith of such a nature in ‘al-Qawl al-Musaddad’ which consist of unknown ‘majhul’, ‘Mudhtarib al-Hadith’, those who make excessive mistakes ‘katheer al-Khata’ and ‘fahish al-wahm’ narrators and accepts them in the issue of excellence!

Whilst commenting on the second of the two, Ibn Hajar states that it neither contravenes the Islamic law nor does it conflict with human logic hence accepted. To this Imam Ahmad Rida states, ‘why not say the same for the hadith on the turban!? It is also from the issues of excellence and neither contradicts the law nor logic. Its narrators are of a lesser degree in weakness than those narrators whose chains are accepted by Ibn Hajar himself!’

Conciliation between mutually contradictory hadith narrations

Imam Ahmad had strong knowledge if fiqh al-Hadith. His works such as Hajiz al-Bahrayn and al-Fadhl al-Mawhabi shed light on his manhaj in conciliating contradictory texts and lifting the conflict of narrations, as if there was no contradiction in the first place.

Hadith scholars agree that this area of study is the most complex of all since it requires a thorough mastery of the principles of riwayah and dirayah. Dirayah here would include a solid understanding of abrogation, limits of interpretation, detailed consideration of the illah, depth of knowledge in hadith flaws ‘illal’ and so forth.

His conciliation between hadith texts on the following issues is a categorical proof on the depth of his knowledge

• Conflicting Hadith texts on saying, ‘whatever Allah and His messenger will’ see: al-Amnu wa al-Ula
• Hadiths on praying salat al-Janazah on the absent dead (a great study on conflicting hadith) See Fatawa Ridhwiyyah 4:69
• Ostensibly contradicting narrations on combining prayers See: Hajiz al-Bahrayn

These are only a few examples; his fatawa is the best source for this study.

Ijazahs in Hadith

Imam Ahmad Rida was very fortunate to complete his studies at a very young age. It is recorded in many sources that the first time he issued a fatwa were at the age of thirteen. His detailed answer to a question on ‘breastfeeding’ astonished his father thus acclaimed popularity for his knowledge at a very young age.

On his first travel to Haj, in company with his father, Imam al-Mutakallimeen Mawlana Naqi Ali Khan, he attained ijazahs in hadith from the following scholars of Makkah

• Shaykh Zaiyni Duhlan al-Shafi’i
• Shaykh Abdurahman Siraj, Hanafi jurist of Makkah
• Shaykh Hussain Salih Jumal al-Layl

His Ijazahs in hadith from India pass through his grand teacher, the pillar of Muhaddith masters, Shah Abd al-Aziz al-Dehlvi from whom he narrates through his teacher and spiritual guide, al-Sayyid Aal al-Rasul al-Marharwi.

Imam Ahmad Rida narrates all hadith from his father, too, which pass through Sheikh Abd al-Haq al-Dehlvi.

From his other ijazah’s are the musalsalat which he narrates from numerous scholars. May Allah be pleased with all of them.

Scholars’ praise to Him

On his second travel for haj and ziyarah in 1323h (1905), Imam Ahmad Rida’s knowledge shun over the horizon of al-Hijaz and his great work ‘al-Dawlah al-Makkiyah bi al-Madah al-Ghaybiyyah’ , which he wrote in response to the wahabi rejection of the Prophet’s knowledge of the unseen during his travel in approximately nine hours, acclaimed great praise and commendation. Imam Ahmad wrote this book without the direct study of any books which was then recited in his absence in a gathering of three hundred scholars, in two sittings.

Thereafter, great scholars of hadith from Makkah and Madinah took ijazahs from him in hadith which are recorded in two of his great works,

• Al-Ijazat al-Mateenah li ulama’i Makkata wa al-Madinah [1324H]
• Al-Ijazat al-Ridhwiyyah al-Mubajjil Makkata al-Bahiyyah [1323H]

The total number of ijazahs he issued were seven to the follwing scholars,

• Shaykh Ismail Makki
• Shaykh Abdurahman al-Duhan
• Shaykh Abid Hussain
• Shaykh Ali bin Hussain
• Shaykh Jamal bin Muhammad al-Ameer
• Shaykh Abdullah Meerda
• Shaykh Abdullah Duhlan
• Shaykh Bakr Rafee al-Makki
• Shaykh Hussain al-Ajami
• Shaykh Umar bin Hamdani al-Hmarasi
• Shaykh Ahmad al-Khafrawi
• Seyyid Muhammad Uthman Duhlan
• Seyyid Muhammad al-Maghribi (And others)

Shaykh Yaseen Ahmad al-Khiyari, a renowned scholar of Madinah, referred to him as ‘Imam al-Muhadditheen’ the leader of hadith masters.

The Archive keeper of the Mekkan library, Shaykh Isma’il Makki called him ‘Shaykh al-Muhadditheen ala al-Itlaq’ the absolute shaykh of Hadith scholars.

Ali bin Hussain Maliki, a teacher of the Mekkan Haram, called him ‘the encyclopedia of all sciences’.

When asked about the mastery of Imam Ahmad in Hadith, ‘Hafiz al-Bukhari’ Shah Wasi Ahmad Surti (who was known as ‘the pillar of hadith masters’ in the subcontinent) said: ‘he is the commander of believers in Hadith of our era’. Upon hearing this Muhaddith Kachawchwi remarked: ‘do you know what level of mastery this is!?’ To which Hafiz al-Bukhari replied, ‘the awilya distinguish awliya and masters identify the masters’.

In 1303H Imam Ahmad Rida was invited to the opening ceremony of Madrasah al-Hadith in Peeli Bheet, India, to lecture on the Sciences of Hadith. Renowned scholars of hadith from Saharanpur, Lahore, Kanpur, Jauwnpur, Rampur, Badayun and elsewhere attended (all of the aforementioned are far-famed cities for service in hadith sciences in the subcontinent). Imam Ahmad lectured continuously for three hours shedding light on Hadith fundamentals and its obscure stages and in other of its branches whereupon the scholars were astounded by his meticulousness in Hadith narration, breadth of knowledge of the biographies of men, memorization of hadith texts and their channels of transmission. Sheikh Khaleel al-Rahman, the son of the great master of Hadith in Saharanpur Mawlana Ahmad Ali, praised the Imam with these words, ‘Had my father been alive today, he would have acclaimed your mastery in hadith and he would have the right to do so’. Hafiz al-Bukhari al-Surti and Mawlana Muhammad Ali Mawngeeri, the founder of Nadwat al-Ulama Lakhnouw, accredited this reality.

Upon reading the Imam’s response to a question on the legal stance of making a sajdah of reverence ‘sajdah al-Ta’zeem’, Mawlana Abu al-Hassan Ali al-Nadwi remarked, ‘This rich epistle clearly indicates his depth of knowledge and strength of inference’. He furthermore comments saying, ‘Other than the various verses and one hundred and fifty legal proof texts on this issue, he i.e. Imam Ahmad Rida refers to fourty hadith linked to it’.

From his unpublished works in the sciences of hadith are his commentaries and notes on the following great works

• al-Ta’aqqubat ala al-Mauwdu’at by Imam Suyuti
• Kashf al-Ahwal fi Naqd al-Rijal by al-Madrasi
• Irshad al-Sari sharh al-Saheeh al-Bukhari by Qastallani
• Musnad Imam Ahmad bin Hanbal
• al-Isabah fi Ma’rifat al-Sahabah
• Mizan al-I’tidal by Imam Dhahabi
• Tahdheeb al-Kamal
• Sunan Ibn Majah
• Shifa al-Siqam
• Kitab al-Asma wa al-Siffaat
• Al-Ilall al-Mutanahiyyah
• Jami’ al-Fusulayn
• Mifath al-Sa’adah
• Fat’h al-Mugheeth
• Hasr al-rashad
• Nayl al-Awtar
• Al-Durr al-Maknun
• Khulasah Tahdheeb al-Kamal
• Ash’at al-Lum’at
• Sharh al-Sudur
• Al-Maqasid al-Hasanah
• Al-Targheeb wa al-Tarheeb

Dr Masud Ahamd from Imam Ahmad Rida research Institute, Karachi, has managed to obtain all of the abovementioned works. Walhamdulillah

The greatest resources available on Imam Ahmad Rida’s mastery in Hadith are listed below:

‘Ilm-e-Hadith auwr Muhaddithe-e-Brelvi ki rijaley hadith auwr Usul par nazar’ (The science of Hadith and the Muhaddith’s knowledge of its men and fundamentals) by Aal Mustafa Misbahi prnt. Ma’arif Raza Karachi, 1991

‘Imam Ahmad Rida bahaythiyyet Imam-e-Fanney hadith’ (Imam Ahmad Rida; An Imam of Hadith Science) by Abdal Mustafa al-Azhari prnt Ma’arif Raza Karachi, 1992

‘Imam Ahmad Rida auwr Ilmey Hadith bahawalah tareekh -e- Adabiyyat –e- Musalmanan-e- Pak wa Hind’ (Imam Ahmad Rida & hadith sciences; a study from the historical perspective of scholars from the subcontinent) by Dr Ghulam Mustafa Khan, Punjab University

‘Ilm-e-Hadith auwr Muhaddith-e- Brelvi’ (Hadith Science and the master of Breiley) by Muhammad Anwar Nizami prnt Ma’arif Raza, Karachi, 1998

‘Hadith-e-Nabawi Fatawa Rizwiyyah ka bunyadi Ma’khaz’ (Hadith; the fundamental source of Fatawa Ridhwiyyah) by Dr Muhammad Tufayl

Jami’ al-Ridhwi also known as ‘Saheeh al-Bihari’ (a collection of Imam Ahmad Rida’s narrations in hadith) by Sheikh Muhmmad Zafar al-Din al-Bihari

‘Imam Ahmad Rida auwr Ilme-e-Hadith’ (Imam Ahmad Rida and the science of Hadith in 3vols) by Sheikh Muhammad Isa Rizvi prnt Dehli, 1999

‘Muhaddith-e-Breillvi’ (The hadith master of Bareilly) by Dr. Masud Ahmad, Karachi, 1993

‘Imam Ahmad Rida aur Aalmi Jami’at’ (A study of Imam Ahmad Rida in the international universities) by Dr Masud Ahmad, Karachi, 1998

‘Jami al-Ahadith’ (a collection of the Imam’s hadith from his Fatawa in 6 Vols) by Sheikh Muhammad Haneef Khan, Gujrat, 2001

‘Imam Ahmad Rida ki Khidmaat-e-Ulum-e-Hadith ka tahqeeqi wa tanqeedi Ja’izah’ (A phd on Imam Ahmad Rida’s service in Hadith sciences; a critical research) recently completed by Sheikh Manzur Ahmad Sa’eedi

I hope this article has shed some light on the hadith knowledge of Imam Ahmad Rida and lifted the weak comments on his mastery, as such made by Mawlana Ali Miyah al-Nadwi who wrote the additional notes on his father’s (Mawlana Abd al-Hayy al-Lakhanwi) biography of the subcontinent scholars entitled ‘Nuzhat al-Khawatir’ in which he added, ‘he i.e. Imam Ahmad Rida had little experience in hadith and Tafseer’. I will request the reader to think about this injustice. Even so, ‘Inba al-Hayy’, the detailed commentary on al-Dawlah based on largely tafseer and hadith issues, alone is sufficient to know about Imam Ahmad’s mastery in tafseer and Hadith!

Wa Sallalahu ala Sayyidina Muhammadin wa Aalihi wa saHbihi wa Sallim

• The first and foremost factor of Imān is respect for the RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.
• Imān is to accept every word of Sayyidunā RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam as absolute and nothing else but the truth and to testify wholeheartedly to the reality and truth of Sayyidunā RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.
• May that faithless person’s mouth burn who ever says that the Prophet’s clothes are dirty! If Allah Almighty gives him the tawfīq to have the right etiquettes why does he not say ‘the dust has taken refuge in the Prophet’s şallAllāhu álayhi wa âlihi wa sahbihī wa sallam clothes/cloak’?
• The practice of Qiyām is good and recommendable because it is honour and respect to the Beloved Nabī şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. And indeed, this is a practice of the great ‘Úlamā and we follow them.
• (Only) that individual who is a master of sciences, he who knows the pitfalls the nuances of argument, and he who has all the force and he who has all the weaponry with him should venture into refuting the heretics. Even then, where is the need for such a man to go in a forest full of jackals?
• The beloved Messenger of Allah śallAllāhu álayhi wa âlihi wa sahbihī wa sallam has two personal names. He is known as Aḥmad in the past scriptures and Muḥammad in the Holy Qur’ân, şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. There are countless attributive names of Sayyidunā Rasulullah şallAllāhu álayhi wa âlihi wa sahbihī wa sallam, He is known by a distinct name in different areas. Every area (skies, earth, oceans, mountains, etc) knows him by a special name and he is addressed accordingly, şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.
• If you desire my life, I will sacrifice it. If you desire my wealth I will give it. However, there is one thing that I will never sacrifice, and that is, the love and reverence for the beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.
• Alhamdulillah! I have never loved my children or belongings for any other reason besides for the love and pleasure of Allah Almighty. My attachment with anything was solely for the pleasure of Allah Almighty. Hence, affection for my children is due to kindness for creation and this is a virtuous act (šawāb). My children are for me the means of doing good deeds and this is not in my control, but my nature, (characteristic or Fitrat).
• By Allah! Were my heart was split into two; one part will have inscribed lā ilāha illAllāh (لا اله إلا الله) and the other part Muḥammadur Rasūlullāh (محمد رسول الله).
• Sayyidunā RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam Almighty is immaculate and unique in all his qualities. Allah Almighty has created nothing like unto him. He is matchless in every aspect. The essence of his beauty is indivisible. No creation received or will receive a share of or a similarity of his unique beauty.
• For Īmān to be real, two things must be present: reverence for the Prophet Almighty and making the love for the Prophet Almighty.
• It is preferable to keep the child’s name ‘Muḥammad’ alone and not to add any name to it because the excellence of the sacred name alone has been mentioned in the blessed Aḥadīth.
• It is a highest degree of compulsion on every Muslim to love and revere all the beloved servants of Allah Almighty and hate all His enemies. This is pristine Īmān.
• A Mu’min’s conduct and style must always be in conformation with the conduct and commands of Sayyidunā RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. Any contradictions to His command, is indeed, direct opposition and disobedience to Almighty Allah.
• Musical instruments are prohibited (ḥarām) and shall always remain ḥarām. If ḥarām is adjudged ḥalāl only due to the factor that the masses are extremely involved in this action, then dissolving the Sharī’á will become a pipit in the hands of transgressors and wrongdoers.
• Musical instruments are ḥarām and have no space in the Sharī’á, however to sing without music on the occasion of khatnāh is permissible, provided that it will not create any fitnah.
• In regards to the beginning and ending of a date there are four different methods. The Christian method is that the date is counted from midnight to midnight. The second method is that of the Hindus, from sunrise to sunrise. The Greek philosophers count it from midday to midday. The fourth is the method of the Muslims, which is from sunset to sunset, and this is logical that there is darkness before light.
• When you awaken from sleep you should recite, Kalima Tayyiba thrice. The blessings of this beginning of the day will continue throughout the day.
• The major [kabā’ir] sins are seven hundred. Whatever constitutes to the disobedience of Allah Almighty is a major sin. whatever sin you consider light, is a great one.
• Do not curse yourself, friends, family and wealth as one never knows whether it is time of acceptance of that curse and if it does come true then it will cause a great deal of sorrow to you.
• Do not leave your homes without an acceptable reason late at night when all are asleep and the streets are quiet. It is stated in many authentic Aḥadīth that at this time bad-omen (bala) travels very freely in the atmosphere.
• Do not go to sleep without washing your hands after meals, as the Shaytān licks them.
• Ignorance is a sin in itself. There is no excuse for not offering prayer due to ignorance.
• If Major and minor (Sins) are separately counted then people will do it considering them light, they will be worse than major sins.
• The sacred Ziyārah of Madina Munawwarah is necessary with every Ḥajj performed.
• A person who does not love and respect the exalted Nabī şallAllāhu álayhi wa âlihi wa sahbihī wa sallam, even though that person worships all his life, his worship is fruitless and rejected.
• There are many ‘Abd-Allah’s in this world, but the true and sincere ‘Abd-Allah is he, who is ‘Abd-e Mustafa [servant of the Beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam]. If it is not so, then he is surely an ‘Abd-e Shaytān.
• One must always be aware of one’s condition and not exceed the limit of one’s understanding.
• One must not be proud when praised and accept one’s faults when corrected.
• All the misled were destroyed when they tried to use their limited knowledge to wrongfully interpret the verses of the Holy Qur’ân. They could not fully understand the Ayahs so they used their own interpretation and misinterpreted them. Such people’s brains are worse than that of monkeys.
• Concerning music, there is no question of eligibility or qualification; nor is it allowed for anybody to listen to music. Except for the mesmerised, the enthralled [majdhūb] those who have lost their mental faculties and are hence not held liable by the Divine Law.
• It is impermissible and forbidden to call Madina Tayyiba as Yathrib. It is a sin and the one who says it a sinner.
• To visit RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam is near to being Wajib. Many people dressed in the guise of friends scare one by saying there is danger on the way, there is illness. Beware! Do not listen to anyone and never return deprived. Your life has to end one day anyway. What could be better than losing your life in his way? And it is has been seen that whosoever clings to the Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam, he keeps them in his protection. WalHamdulillah.
• To convey the reward of anything to Allah Ta’āla is ignorance as He is free from this need. He is Ghanī al-MuTlaq. To say, ‘Thawāb Bakhshna’ (give reward) is disrespectful to the Prophets or the Awliya as ‘bakhshna’ is used to mean a bigger person giving to a smaller one. He should say “Nazr karna” (dedicate) or ‘Hadya karna’ (present) as this is free from disrespect.
• We know that eyes are impermanent and the impermanent cannot see the eternal. Hence, it is unique to the dear Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam to see Allah in this world.
• Whichever issue was not dealt with by Imām Abū Ḥanifā, it will remain perplexing until the day of judgement. When Imām Abū Yūsuf became confused regarding certain issues , he would say: “When there is no ruling from our teacher; then this is our state”.
• The Doomsday is near – Good people are leaving the world. Whoever leaves does not leave behind his deputy. When Imam Bukhârī died he left behind ninety thousand disciples and scholars of Ḥadīth (Muḥaddith). Sayyidunā Imām- al-Aázam rađiyAllāhu ánhu on his death left behind one thousand Mujtaĥids who were his disciples. And these days thousands die but leave behind nobody.
• To be a Muḥaddith is the first step on the ladder of knowledge (‘Ilm) and to be a Mujtaĥid is the last destination.
• Mild fever, cold, pain and other light diseases, once in a while, are a blessing for the body not a problem. On the contrary absence of mild diseases is a problem.
• Concentrating on Allah Almighty after drifting in thoughts is Jiĥad al-Nafs (Striving in the way of Allah Almighty) and Jiĥad against the lower self is great Jiĥad.
• If food and sweets are given to the ascetics (fuqra), it is sadqah (charity). If given to the near ones, then it is Compassion, and if give to friends, then it is, repast. All these three acts invite Mercy and Expel hardships and difficulties.
• People and things which are close to Allah should be respected. Because of their nearness to Allah their respect is the veneration of Allah.
• Had the Imāms not been then Ḥadīth (Prophetic Tradition) would not been understood, if the Ḥadīths would have not been understood then the Book of Allah Almighty would not had been understood, and if the Book of Allah had not existed then there would not have been Allah Almighty’s order.
• The construction of the Pyramids of Egypt took place some 5750 years before the creation of Nabī Adam ‘álayhis salâm. Nabī Adam ‘álayhis salâm appeared on earth more than 7000 years ago.  This construction was certainly the work of the Jinns who had already inhabited the earth 60000 years before the physical appearance of Nabī Adam ‘álayhis salâm.
• If someone has made confirmed decision that he will not take rest until offer all his remaining prayers (salat) and suppose that in this condition that person dies after a month or after a day then Allah out of His mercy will reward all his Prayers.
• O Muslims! O those who sincerely follow the Sharī’á of Rasūlullāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam! Know and certainly know that Sajdah for any other than Allah the Almighty and All-Powerful is absolutely not permitted. To make Sajdah Ibadah to anyone other than Allah Almighty is undoubtedly and certainly Shirk and open Kufr. Sajdah Ta’zīmī is ḥarām and there is also a controversy among some ‘Úlamā whether such a person who performs Sajda Ta’zīmī is a Kāfir or not. Such prostration for one’s spiritual shaykh or Mazār of a Walī is not permitted, but is a grievous sin and also ḥarām.
• Salvation depends on the fact that every single belief of the Ahl as-Sunnah wa al-Jama’ah be so firm that one will remain firm even if the sky and the earth vanishes.
• Concerning this fact of the black mark that appears on the forehead due to performing Sajdah, it is established that if this has been done intentionally for the sake of show, then it is ḥarām and a grave sin. If the mark appeared due to excessive and sincere Sajdah for the Pleasure of Allah ALmighty and the person felt very happy and proud about it, then it is an act of Riya’ (Hypocrisy). That mark for him becomes a sin and if the mark appears and that person does not bother about it then it is Maḥmūd (Beneficial, Excellent).
• Never sit or associate yourselves with oppressors, sinners, transgressors, heretics and faithless people for there is a great chance of being influenced, if not so, then accused or being blamed.
• O Group of ‘Úlamâ! If you put yourself in Mubāhat (Permissible) leaving Mustaḥabāt (Desirables), People will fall into Makrūhāt (detested). If you commit Makrūh, people will get into ḥarām (Explicitly prohibited). If you carry out ḥarām, people will indulge in Kufr (Infidelity).
• A spiritual shaykh who does not respect and follow the Sharī’á is himself in darkness and totally incapable of illuminating (rating someone else’s path or guiding them). Such people are disciples of Shaytān and the enemies of Islam.
• To follow any path other than that of the Sharī’á is the path of the Cursed Shaytān.
• The evil jesters who mock the ‘Úlamâ and jeer at the teachings of the Sharī’á, they (falsely) claim that the ‘Úlamâ and the Fuqara have always been at odds with each other. These ignorant idiots cast doubts over the most eminent ‘Úlamâ and question their integrity.
• True love is when all actions are within the framework of the Sharī’á. Any action outside this is not regarded as love for Allah Almighty and His Beloved Rasūl şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.
• When an ignorant person worships or tries to tread on the path of Sūfism, the Shaytān makes him dance on his finger tips by putting his reins in his mouth, the bridle in the nose and drags him to wherever he desires.
• The Beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam is the king of the universe and reflects the majesty and grandeur of the Real King. His order prevails in the whole universe. All are His subjects and servants. Whatever he desires, Allah makes it possible.
• The people of unbelief should be told to come into the circle of Islam first and prove that they are true Muslims and then other issues can be discussed.
• True Muslims (Ahl-e Qibla) are those who have firm faith on all essentials of the faith.
• The belief in Allah Ta’āla along with all the essentials of religion and affirmation of faith is important because the denial of anyone of them is the denial of Allah.
• All the ordinances of the Sharī’á — body, soul and heart — and the sayings and knowledge of the saints and learned are essential for the believers.
• Those whose faith is in doubt should be treated mildly for they may reform themselves.
• The definition of the learned (‘ālim) is that he should be aware of the dogmas and is able to locate all his necessities from the Book without any help.
• The victims of the great flood (of Nūh’s time) did not have any descendants. Only the progeny of Sayyidunā Nūh ‘álayhis salâm lives on this earth.
• Those who visit the graves the spirits see them clearly; listens and understands their words. After death the power of the spirit increases manifold whether it is a Muslim or an unbeliever.
• The Caliphate of the Righteous caliphs was inspired by the Prophetic tradition such as that of ‘Umar bin ‘Abdul ‘Azīz rađiyAllāhu ánhu. And now in my view such Khilâfah will be established by Imām Maĥdī rađiyAllāhu ánhu in future.
• The private knowledge is particular to the Lord (Subhanuhu wa ta’ala) and is not possible for anyone else. And who ever proves even the smallest amount of it to be for anyone else in all the worlds commits without doubt the denial of Allah and polytheism.
• Both legally and rationally it is impossible for anyone among the creatures to encompass Allah Ta’āla’s information so far as its full details are concerned. Even if knowledge of all creatures from the first to the last is summed up it would never in comparison be equal to that of the knowledge of Allah Ta’āla, even so much as one part out of one million parts of a drop is in comparison with one million seas.
• The Personal-Absolute, All- inclusive and Exhaustive knowledge is particular to Allah Ta’āla, and men cannot have the absolute knowledge but through the Divine Bestowal.
• The worst are of two types: (i) The worst by word who burble orally (ii) The worst by act who keep silent by the tongue but keep at their wickedness and malevolence. The Waĥābiyya are both of these.
• The meaning of ‘Ilm is that one be fully equipped with the ‘Aqayed (beliefs) of Islam and this knowledge must be constantly fresh in the mind at all times. One must also have the capability of solving any question on Deen from books without the assistance of any person.
• Sitting in the company of the learned and the pious also develops ‘Ilm. Their company, talks and advice have a great bearing in obtaining knowledge.
• Sound knowledge is that which has a good understanding of Fiqah.
• The existence of the Sublime Being of the Almighty SubHanuhu wa Ta’ala is compulsory for Him and whatever else exists, is the manifestation of Allah SubHanuhu wa Ta’ala. Thus, in reality, there is only one single existence (i.e. Allah SubHanuhu wa Ta’ala)
• Human desires are acceptable as long as there are no Islamic restrictions found in them.
• Whatever the four Imams say is all in accordance to the Sharī’á. If they disagreed with the Sharī’á, then why were they called Imams?  It is the duty of every Muslim to obey and follow the Imams.
• There is no Salât al-Janāzah (Funeral Prayer) for a Waĥābī, Râfdī, Qādiyānī and all heretics. Salât al-Janāzah is for a Muslim who holds Islamic beliefs and not for the Kuffār or Apostate. After knowing this fact and still reading Salât al-Janāzah for such a person is Kufr.
• Waĥābīs (Deobandīs), Ahl-e Ḥadīth, Qādiyānī etc. want that principles be ignored and discussion should take place on non-essentials. They should not be given any opportunity.
• To shave off completely or trim the beard very short once is a minor sin and to habitually do so is a major sin. This continuous act will make you a Fāsiq Mua’llin and the Court of Sharī’á will reject one as a valid witness. To perform Salâh with Jama’ah behind such a person is forbidden and if Salâh performed, it will be incumbent to repeat that Salâh. If one does not do so, then one will be a great sinner.
• Whatever offensive Waĥābīs say to me does not the least bother me. Some of these shameless hypocrites send anonymous letters full of vulgar language to me. I do not receive one or two, but Allah Almighty knows how many such obscene letters are sent to me all the time. These things do not affect or bother me. In fact, I make Shukr that Almighty Allah has made me a shield of Islam. The amount of time they spend sending abuses on me, at least those  moments of the Waĥābī go empty in insulting Almighty Allah and His Beloved Rasūl şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. It does not even cross my mind to reply to these obscene letters nor do I feel bad about them. This is so, because my honour is meant to be sacrificed on the honour of Sayyidunā Rasūlullāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.
• Islam itself will never be subjugated, but a Muslim will be. The humiliation of a Muslim does not humiliate Islam in any way.
• A Muslim may experience great hardship in his lifetime in this Dunyya, but if he is given a little breeze of Jannah and asked, “What hardship did you experience in the world?” he will reply, “By Allah! Nothing at all.” On the contrary, if a Kāfir is given the life of a King for a thousand years in this world and never experience any hardship whatsoever, not even the heat of the sunshine, but when a slight gush of air from the Fire of Hell will be released on him in his grave and then Allah SubHanuhu wa Ta’ala will asks him about the pleasures of Dunya, he will say, “I did not experience any pleasures and peace in the Dunya!”
• Only one lacking Hidāyah will regard the pleasures of this world as true pleasures and its hardship as hardship, while in reality, it is the opposite.
• There are three things necessary in this world, a little food for survival, a piece of cloth to cover the body and a hole (shelter) to sit in. There is enough ḥalāl money to acquire these basic things. When the Nafs becomes weak, the soul and heart becomes powerful. When this happens, sit in a hole without food for eight days and no harm will come to you. This is so because spirituality will control the physical body. The Divine Mercy of Allah SubHanuhu wa Ta’ala nourishes the soul which supports the physical body.
• Sometimes to disregard a minor sins may lead to Kufr if the sin relates to the necessities of Deen (dharūriyāt-e Deen). The ‘Úlamā state that if someone commits a sin and people ask him to repent and if he says, “What wrong did I do that you ask me to make Tawba?”, this is Kufr.  There are many minor sins (Saghīra) that are from the necessities of Deen and if one regards them as ḥalāl, and then one will become a Kāfir.  Similarly, if anyone regards a minor sin as insignificant, it becomes Kabīra (major).  The pious Awliya-Allah state that one sin links to another. One must not see whether a sin is minor or major, but observe whose Divine Laws you are breaking. If one realizes that one is a criminal in the Court of Allah SubHanuhu wa Ta’ala, one will not differentiate between minor and major sins. One will not sin at all.
• In this world, īmān is absolute excellence and Kufr is absolute evil. Besides these two, there is nothing good or evil.
• If leaving out a Mubah leads to the disgrace of a Muslim then that Mubah becomes Wājib because it is ḥarām to disgrace or humiliate a Muslim. Likewise, it is also Waajib to omit a Mubah that leads to the humiliation of a Muslim.
• We respect the scholar because we look upon him as a heir to the belobed Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. The lawful heir to the Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam is an individual who is on the right path. An insolent person, who is on the wrong path, is a heir to Satan rather than the Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.
• A Muslim should not love his brother or his friend or anything else in this world more than Allah Almighty and His Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.
• Those who are disrespectful towards the Prophet Muḥammad şallAllāhu álayhi wa âlihi wa sahbihī wa sallam, they should lose their respect and love in your hearts at once. You should leave them and throw them out like a fly thrown out of the milk. You should hate them. Don’t take your relationships and your friendships into consideration. Don’t feel impressed by their religious leadership and scholarship. Their cloaks and turbans should not impress you.
• Dear Brothers! You are credulous sheep of the beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. Wolves are all around you and they yearn to misguide you and plunge you into the tumult (fitnah) and take you with them to the Hell-Fire. Run far away from them!!
• By the Grace of Allah SubHanuhu wa Ta’ala! I find myself in that state which the great Fuqaha have stated, that is, the performance of Sunnah Salâh is exempted for a person who is totally engrossed in the khidmah (service) of Deen. Alhamdulillah! Though I am in this category but I have never missed any of my Sunnah Salâh.
• The miracle of a Walī is his complete compliance to the teachings of the beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. The steadfast adherence to the Sharī’á is the best of karāmahs. A true Saint is righteous and follows the path laid down by the beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.

I have spent many years in Madina. Thousands of people of knowledge including scholars and mystics come here. They can be found in every street of the city and the locals do not pay much attention to them. However, I see that many great scholars flock towards him and continuously show their respect and reverence. This is the favour of Allah that He grants to whomsoever He wishes. [4]

The famous historian, Mawlana Rahman Ali, adds:

After Maghrib at the station of Ibrahim ‘alaihis salam, Imam al-Shafi’iyah Husain bin Salih Jamalu’l Layl, without any introduction, grabbed the hand of Mawlana Ahmad Rida al-Baraylwī and looked at his face for a long time. He then said, اِنِّى لَاَجِدُ نُورَ اللّٰه مِن هٰذا الجَبيْن . He then granted him Ijazahs for both the Sihah Sitta and the Qadrī order with a special signature in which he named him as Ziauddin Ahmad. The sanad that he granted was unbroken till Imām Bukharī. [5]

Abu’l Hasan Ali Nadwi writes:

The scholars of Hijaz discussed some issues of Fiqh and Kalam with Imām Ahmad Rida and he wrote some monographs to present to them. He also answered some questions for them. His multitude of knowledge, speed of writing, acumen and intelligence left people amazed and astonished. [6]

The ‘Ulama turn to Imām Ahmad Rida [Marja’ul ‘Ulama]

Mawlana Waqaruddīn, the student of Mawlana Amjad Ali Aa’zmī, writes regarding the knowledge of Imām Ahmad Rida:

I taught at Madrasah Mazhar-e-Islam in Bareilly for approximately 9 years and was in charge of teaching the most advanced books. Whenever I came across any difficulty I would go to the library of Imām Ahmad Rida and look for the book within which I was having difficulty and would always find that Imam Ahmad Raza had written a marginalia in the book which solved my problem. I also found that those complex parts that are left alone by other commentators, Imām Ahmad Rida had written marginalia to even those.

Volumes 1-7 and 10-11 of Fatāwa Ridawiyyah contain a total of 4095 fatāwa. Out of this, 1061 are questions sent to Imām Ahmad Rida by other scholars. This shows that along with the general public, the scholars also turned to Imām Ahmad Rida to find solutions to their problems.

His refutation of Ahlu’l Bid’ah

Those who wished to challenge the greatness of Allah by attributing deficiencies to Him were refuted by Imām Ahmad Rida. He wrote Subhan al-Subbuh ‘an ‘Aybi Kadhibi al-Maqbuh and wrote another 5 monographs on the issue of Imkan-e-Kidhb. He also refuted those who believed in Allah having a body by compiling Qawari’ al-Qahhar ‘alal Mujassamatu’l Fujjar. Refuting ancient philosophers, he wrote a lengthy monograph named al-Kalimatu’l Mulhima. He strongly refuted those who insult and curse the dear Prophet şallAllāhu álayhi wa sallam, his companions, his family, the Mujtahid Imams and the saints. As for the fitna of Qadian, he tore it from the roots by writing 5 monographs against it and was the first scholar to issue a fatwa of Kufr against it. It can easily be seen from his literary masterpieces that he strove against all the prevalent innovations of his era and saved the Muslim ummah from their dangers.

His love for Sayyidina Rasulullah Sallallahu ‘Alaihi wa Sallam

Many scholars have paid tribute to his sincerity, honesty, piety and to the purity of his heart but the whole world pays tribute to his unfaltering adherence to the Qur’an and Sunnah and his love for Sayyidinā Rasūlullah şallAllāhu álayhi wa sallam. Not only his followers; even unbiased opponents of his are witness to the reality of his love. He awakened such an inspiring love for the Prophet şallAllāhu álayhi wa sallam that the dwellings of the heart began to shine like mirrors. Every day and night in India, Pakistan, Bangladesh, Nepal, England, Holland, the USA and Africa, his poetic masterpiece is heard thus:

مصطفٰى جانِ رحمت په لاكهوں سلام
شمع بزم هدايت په لاكهوں سلام

Whenever someone returned from Hajj, he would ask them if they had been to visit Sayyidinā Rasūlullah şallAllāhu álayhi wa sallam and if they had, he would immediately kiss their feet.

الذى افتخربوجوده الزمان
He whose existence the era is proud of. [9]

Shaykh Salih Kamal Mufti Hanafiya writes:

A sea of merits, the coolness of the eyes of scholars, Mawlana, Muhaqqiq, the blessing of the era, Ahmad Rida Khan al-Baraylwi. May Allah preserve him. [10]

Shaykh Abu’l Khayr Mirdad writes:

Indeed he is that ‘Allama and Fadil who solves problems with the light of his eyes – his name is Ahmad Rida Khan. [11]

Shaykh Abdur Rahman Dahlan writes:

The one on whom the scholars rely; the ‘Allama of his time; the unique; for whom the scholars of Makka bear witness that he is the leader; the unmatched; the Imam; my master; my refuge; Hazrat Ahmad Raza Khan Barelwi. May Allah make us and all Muslims benefit from his life and may He give me his mission as his mission is the mission of Rasūlullah şallAllāhu álayhi wa sallam. [12]

Shaykh Muhammad Mukhtar bin ‘Ata al-Jawi al-Makki writes:

Indeed the writer is the leader of the scholars and researchers and all his words are the truth. He is from the miracles of our Prophet sallallahu ‘alaihi wasallam and Allah revealed this miracle at the hands of the Imam. [13]

Shaykh Musa Ali Shami al-Azhari Ahmad Darderwi Madani writes:

امام الاٮٔمة المجدد لهذه الامه
The Imam of Imams and the Mujaddid of the Muslim ummah. [14]

Shaykh Muhammad Yaseen Ahmad al-Khayari Madani praises him thus:

هو امام المحدثين
He is the Imam of the Hadith scholars. [15]

 ‘Allama Mawlana Tafaddal al-Haq Makki writes:

These answers show that the writer is an ‘Alim, ‘Allama, Fahhama and he is to the scholars as the eye is to the body. [16]

Due to weakness, Shaykh al-Khutaba, ‘Ustad al-‘Ulama, ‘Allama Mawlana al-Shaykh Ahmad Abu’l Khayr Mirdad was not able to visit Imām Ahmad Rida at the latter’s residence. The Shaykh heard al-Dawlah al-Makkiya from cover to cover and when Imām Ahmad Rida was about to leave Makkah, he respectfully touched the feet of the Shaykh. The Shaykh addressed Imām Ahmad Rida and said:

انا أقبل أرجلكم انا أقبل نعالكم
I would kiss your feet and I would kiss your shoes. [17]

Shaykh Mirdad also addressed Imām Ahmad Rida as:

شيخنا العلامه احمد رضا خاں بريلوى

Shaykh Sayyid Alawi Maliki Makki says:

When someone from India comes to Makka and we want to see if he is Sunni, we simply mention the name of Imām Ahmad Rida before him. If his face lights up with happiness, we know he is a Sunni and if he shows unhappiness at his mention, we know he is something else.

His Demise

The Imam of Ahlus Sunnah, the Mujaddid, Shaykh al-Islam wa’l Muslimīn, Imām Ahmad Rida Khan al-Hanafī al-Qadrī al-Barkatī al-Baraylwī passed away on 25th Safar, 1340 AH, at the age of 65. From beginning to end, this shining star of the Ummah was an embodiment of Sharī’āh. Hence, even on his death bed, he ordained that nothing be done in contravention to the Sunnah. He said:

From the food of the Fatiha, nothing should be given to the rich. Only the poor will be fed and that too with utmost respect. No-one will treat the poor badly and nothing will happen that is against the Sunnah. [18]

In the majority of cases, food from the Fatiha is only for the rich and only the poor miss out. Imām Ahmad Rida destroyed this ugly practice which was snatching the rights of the poor and in doing so he revived a dying Sunnah of the dear Prophet şallAllāhu álayhi wa sallam.

The benevolence of Allah and His Prophet şallAllāhu álayhi wa sallam remained with Imām Ahmad Rida till his demise. He said that my weakness has left me in such a state that I may not even recognise some of my own relatives but all the matters of the Sharī’āh are still with me and I have not forgotten any of them.

May Allah shower abundant blessings on the grave of the great Imam and may He raise us with him on the day of Judgement.
________________________________

[1] Ikram-e-Imam Ahmad Raza, p.59-60, Lahore, 1981
[2] Maqalat-e-Yawm-e-Raza, ‘Abdun Nabi Kokab, vol.1, p.41
[3] Tadkirah ‘Ulama-e-Hind, Molvi Rahman Ali, Pakistan Historical Society, p.100
[4] Translation from Arabic – al-Ijazat al-Mateena, Mawlana Hamid Rida al-Qadrī al-Baraylwī
[5] Tadkirah ‘Ulama-e-Hind, p.16, Lucknow, 1914
[6] Translation from Arabic – Nuzhatu’l Khawatir, vol.8, p.38-39, Da’iratu’l Ma’arif, Hyderabad, 1970
[7] Salla’s Suyuf al-Hindiya – Imām Ahmad Rida
[8] Ashaddu’l Adhab, p. 13
[9] Husam al-Haramayn, p.62
[10] Ibid, p.25
[11] Ibid, p.23
[12] Ibid, p.46
[13] al-Dawlah al-Makkiya, p.166
[14] Ibid, p.203
[15] Rasa’il-e-Ridawiyyah, Mawlana Abdul Hakeem Shahjanhanpuri, p.148
[16] Ibid, p.136
[17] al-Malfūdh, vol.1, p.10 – Imām Ahmad Rida
[18] Wisāya Sharīf, written on 28th October, 1921 – Imām Ahmad Rida

The Great Imaam and Mujaddid, Sayyiduna AlaHadrat Imam Ahmad Rida al-Qadiri (Radi Allahu Ta’ala Anhu) was only 4 years old when he completed the recitation of the Holy Qur’an. Due to the extraordinary intelligence bestowed upon him by Almighty ALLAH, AlaHadrat Radi Allahu Ta’ala Anhu completed his Islamic Education at the very young age of 13 years, 10 months and 5 days.

AlaHadrat (Radi Allahu Anhu) gained his basic knowledge at home. He later continued his studies under the guidance of certain noted teachers. He studied under his father, Hadrat Allama Mawlana Naqi Ali Khan (Radi Allahu Ta’ala Anhu). He completed his primary education by Janab Mirza Ghulam Qadir Baig, by whom he studied the book, “Mizaan-e-Munsha’ab.” AlaHadrat (Radi Allahu Ta’ala Anhu) also studied under the guidance of the following luminous personalities:

1. Hadrat Mawlana Abdul Ali Rampuri (Radi Allahu Anhu)
2. Shaykh al-Kabeer, Hadrat Allama Syed Shah Abul Hussain Ahmad Noori (Radi Allahu Anhu)
3. Shaykh al-Tariqah, Hadrat Allama Shah Ale Rasool Mahrahrwi (Radi Allahu Anhu)
4. Shaykh Ahmad bin Zain Dahlaan al-Makki (Radi Allahu Anhu)
5. Shaykh Abdur Rahman Makki (Radi Allahu Anhu), and
6. Shaykh Hussain bin Saleh Makki (Radi Allahu Anhu)

When AlaHadrat went to perform his first HAJJ and Zyarah on the 26th of Shawwal 1295 A.H. (1876). He was only 20 years old at that time. One day, after completing his Hajj, he went to perform his Maghrib Salaah before the Maqaam-e-Ibrahim (Alaihis Salam). Having completed his Salaah, the Imam of the Shafi’ee order of Makkatul Mukarramah, Allama Hussain bin Saleh Kamaal (Radi Allahu Ta’ala Anhu), approached him. He clutched AlaHadrat (Radi Allahu Ta’ala Anhu) by his hand and led him to his house. The great Imam then placed his hand on the blessed forehead of AlaHadrat (Radi Allahu Ta’ala Anhu) and said:

“Verily, I am observing the Noor of Almighty Allah on this forehead.”

Without hesitation, he blessed AlaHadrat (Radi Allahu Anhu) with the Sanad (Certificate) of Sihah Sitta (Six Compilers of Hadith: Bukhari, Muslim, Ibn Majah, Abu Dawood, Tirmizi and Nisa’i). He also began addressing AlaHadrat (Radi Allahu Anhu) by the title of “Dia al-Din” or “The Light or Splendour of Deen.” The speciality of this Sanad is that it has only Eleven (11) levels to Imam Bukhari.

AlaHadrat (Radi Allahu Anhu) was also blessed with the Asnaad (Certificates) of Hadees o Fiqah, Usool o Tafseer and etc. from the Mufti of the Hanafi order in Makkatul Mukarramah, Sayyiduna Allama Abdur Rahmaan Siraaj Hanafi and Mufti of the Shafi’ee order in Makkatul Mukarramah, Mufti Shaykh Sayyad Ahmad Dahlaan Shafi’ee (Radi Allahu Anhuma).

When he went for his Second Hajj in 1323/1905, he stayed for three months in the Holy Land and constantly searched for anyone who had higher-ranking Sanad of Hadith then His Sanad of Hadith. He wanted to take it from him and elevate His existing Sanad of Hadith. But Alhamdulillah! His Sanad was the highest and everyone took Sanads from him. Shaykh Abd al-Rahmaan Dah’laan, the youngest son of Shaykh Ahmed Dah’laan and his elder brother, Shaykh Asad Dah’laan (Qaadi of Makkah at that time) both took Sanad of Hadith from him too. And Shaikh Saaleh Kamal, the most Knowledgable Scholar of Makkah at that time, though he was a senior Aalim, but he insisted in taking Sanad-e-Hadith and other Ijazah from AlaHadrat. AlaHadrat tried to evade this for a few days in respect but it was in vain. Shaikh Saaleh Kamal constantly insisted and forced AlaHadrat to issue them to him.
 

Following is the list of some of the Giants and Celebrated ‘Ulama and Imams of the Arab World who highly praised Imam Ahmad Rida and acknowledged his books and teaching as strictly in accordance to the Shariah and the tenants of the Ahlus-Sunnah wa Jama‘ah:

1. Shaykh Muhammad Sa’eed bin Muhammad Salam Ba Busail
2. Shaykh Ahmad bin Abdullah Abu al Khair Mirdad
3. Shaykh Muhammad Saleh bin Sadiq Kamal
4. Shaykh ‘Ali bin Sadiq Kamal
5. Maulana Shah Muhammad Abdul Haq Alahabadi Muhajar Makki
6. Shaykh Sayyid Muhammad Marzooqi Abu-Hussain bin Abdur Rehman Hussaini
7. Shaykh Umer bin abuBakr ba Junaid
8. Shaykh Muhammad ‘Abid bin Husain Maliki
9. Shaykh Muhammad ‘Ali bin Hussain Maliki
10. Shaykh Muhammad Jamal bin Muhammad Amir bin Hussain Maliki
11. Shaykh As’ad bin Ahmad Dahlaan
12. Shaykh Abdur Rehman bin Ahmad Dahlaan
13. Maulana Ahmad bin Muhammad Ziaudin Bengali Qadri Chishti
14. Shaykh Muhammad bin Yusaf Khiat
15. Shaykh Muhammad Saleh bin Muhammad ba Fazl
16. Shaykh Abdulkarim bin Hamza Daghastani Hashmi Naji
17. Shaykh Muhammad Sa’id bin Muhammad Yamani
18. Shaykh Muhammad Hamid bin Ahmad bin ‘Auz Jadawi
19. Shaykh Uthman bin Abdus Salam Daghastani
20. Shaykh Sayyid Muhammad Sa’eed bin Muhammad Maghrabi
21. Shaykh Muhammad bin Ahmad Umeri Wasti
22. Shaykh Sayyid Abbas bin Muhammad Ridwan
23. Shaykh Umer bin Hamdan Mahrasi
24. Shaykh Sayyid Ahmad bin Isma‘il Barzanji
25. Shaykh Abdul Qadir Taufiq Shalabi
26. Shaykh Sayyid Isma‘il bin Khalil
27. Shaykh Muhammad Yusuf Afghani
28. Shaykh Muhammad Tajuddin bin Mustafa Ilyas
29. Shaykh Sayyid Ahmad al Jazairi
30. Shaykh Khalil bin Ibrahim Kharbuti
31. Shaykh Sayyid Muhammad bin Muhammad Habib Didawi
32. Shaykh Muhammad bin Muhammad Sosi Khiari
33. Shaykh Muhammad Uzayr Wazir [Alaihim ar-raHma wa ar-Ridwan]

Imam Ahmad Rida studied under various teachers but with personal study, he perfected himself in more than 54 different disciplines of knowledge. The following 21 branches of Knowledge he learnt from his father:-

1. Ilm-al-Quran (Knowledge of the Quran)
2. Ilm-al-Hadith (Knowledge of Traditions)
3. Usul-e-Hadith (Principle of Traditions)
4. Fiqh-e-Hanafi (Hanfi Jurisprudence)
5. Kutub-e-Fiqh Jumla (All Books of Jurisprudence)
6. Usul-e-Fiqh (Principle of Jurisprudence)
7. Jadl-e-Muhazab.
8. Ilm-e-Tafseer (Knowledge of Exegesis of the Holy Quran)
9. Ilm-al Kalam (Scholastic theology)
10. Ilm-e-Nahav (Syntax)
11. Ilm-e-Sarf (Grammar, Accidence and Etymology)
12. Ilm-e-Maani (Elocution)
13. Ilm-e-Badi (Style)
14. Ilm-e-Bayan (Rhetoric)
15. Ilm-e-Mantique (Logic)
16. Ilm-e-Munazara (Dialectic)
17. Ilm-e-Takseer (Carrying figures)
18. Ilm-e-Falsafa (Philosophy)
19. Ilm-e-Hay’at (Astronomy)
20. Ilm-e-Hisab (Arithmetic)
21. Ilm-e-Hindasa (Geometry)

Following are the 10 disciplines of knowledge, which AlaHadrat haven’t studied under any teacher but he had the Ijazat in these from discerning Ulama and He use to give Ijaza in these disciplines too.

22. Qirat (Recitation of the Quran)
23. Tajwid (Knowledge of Right pronunciation of the Quran.
24. Tasauwuf (Mysticism)
25. Suluk (Knowledge of manner in mystic)
26. Akhlaque (Ethics)
27. Asma-ul-Rajaal (Encyclopaedia of Narrators of Traditions)
28. Siyar (Biography)
29. Tawarikh (Chronology)
30. Loghat (Lexicon)
31. Adab-Ma-Jumla Funoon (Literature with all Arts)

Following are the 14 disciplines of Knowledge that Imam Ahmad Rida haven’t learnt by any teachers:-

32. Arsamatiqi (Arithmetic)
33. Jabr-o-Muqabilah (Algebra)
34. Ilm-e-Tauqeet (Timings)
35. Logharsimat (Logarithms)
36. Hisab-e-Satini
37. Manazir-o-Maraya (sense & sight)
38. Ilm-ul-Ukur (spheres)
39. Zijaat (Astronomical tables)
40. Muthallath Kurvi (Spherical Trigonometry)
41. Muthallath Musattah (Plane Trigonometry)
42. Haiyate Jadeedah (Modern Astronomy)
43. Jafr (Numerology & Literology)
44. Murabba’at (Quadrangular)
45. Za’icha (Horoscopes)

Following are the 10 branches of learning that he has received by the Heavenly Blessing inspired directly into his heart:

46. Nazm-e-Arabi (Arabic Poetry)
47. Nazm-e-Farsi (Persian Poetry)
48. Nazm-e-Hindi (Hindi Poetry)
49. Nathr-e-Urdu (Urdu Prose)
50. Nathre-Farsi (Persian Prose)
51. Nathre Arabi (Arabic Prose)
52. Khat-e-Naskh (Arabic Calligraphy)
53. Khat-e-Nastalique (Persian Calligraphy)
54. Tilawat ma’a Tajwid (Recitation of the Holy Quran with right pronunciation)
55. Ilm-e-Meeras (Knowledge of Inheritance)

Note:- Sayyidi AlaHadrat learnt Ilm-e-Takseer and Ilm-e-Jafr from Hadrat Abul Hussain Ahmed-e-Noori too but it was just to an extant not in depth as such.

The branches of knowledge of Imam Ahmad Rida, are more than 60. Here they are arranged according to the syllabus of Jamias & Universities written as under :-

1. Jurisprudence
2. Principle of Jurisprudence.
3. Lexicon of jurisprudence
4. Hadith
5. Principle of Hadith
7. Encyclopaedia of Hadith
7. Critical examination of Hadith.
8. Exegesis
9. Principle of Exegesis.
10. Scholastic theology
11. Islameology
12. Recitation of the Quran with right pronunciation.
13. Knowledge of the Quran & art of its translation
14. Dialectic.
15. Syntax & Etymology
16. Rhetoric and style & elocution
17. Linguistic and lexicon
18. Phonetic
19. Urdu prose
20. Arabic Prose
21. Persian Prose
22. Arabic poetry
23. Persian Poetry
24. Urdu poetry
25. Hindi poetry.
26. Explanation, criticism & appreciation
27. Prosody
28. Mysticism
29. Metaphysics
30. Incantation & Invocation
31. Jafr (Literology & Numerology)
32. Carrying the figures (Takseer)
33. Ethics
34. Logic
35. Philosophy
36. Psychology
37. Chronology & Biography
38. Sociology
39. Economics
40. Education
41. Political Science
42. Commerce
43. Banking
44. Arithmetic & Computation
45. Algebra (Factorization, equation of any degree, exponential series, Binomial theorem, set theory, Topology, Tensorial Algebra)
46. Plane Trigonometry Euclidean logarithms
47. Spherical Trigonometry.
48. Euclidean Geometry
49. Coordinate Geometry
50. Timings
51. Horoscopes
52. Astronomy & Astronomical Tables
53. Hisab e Satini
54. Statistics
55. Dynamics
56. Statics
57. Hydro Dynamics
58. Hydrostatics
59. Zoology
60. Botany
61. Geology
62. Geography
63. Horticultise
64. Unani (Greek) Medicine
65. Physiology
66. Inorganic Chemistry
67. Organic Chemistry
68. Physical Chemistry
69. Bio Chemistry etc.

It is an established fact that AlaHadrat (Alaihir RaHma) gained proficiency in more that fifty branches of knowledge. With this, AlaHadrat (Alaihir RaHma) wrote many books on various aspects of Islam. AlaHadrat (Alaihir RaHma) was a genius writer. He wrote numerous books and treatises in Arabic, Persian, and Urdu on diversified topics.

To date, it has not been fully ascertained as to exactly how many books he wrote, for in doing so, requires research and many personnel. There has risen, over the past years, many Islamic Scholars in the Indo-Pak Sub-Continent and in other parts of the world, who are making serious attempts in studying or translating the works of this great Mujaddid of Islam.

In 1887, at the age of 30 years, he had completed 75 books and treatises. In 1909, at the age of 43 years, this number increased up to 500. However, It has been estimated that the number of books written by AlaHadrat Imam Ahmad Rida Khan Alaihir raHmah exceed 1000 on more than 50 branches of Knowledge. Apart from these contributions, he had written annotations and commentaries on more than 150 books pertaining to various branches of learning.

Professor Dr Muhammad Hassan, Shaikh-ul-Adab, Islamia University, Bhawalpur, said:

“Mawlana was a prolific writer. He wrote a large number of treatises. It is due to the fact that his head and heart had surging waves of knowledge which were hard to restrain.”

From the many books that were written by him, a table of 549 have been classified. The table is as follows:

Tafseer of the Quran — 11
Aqaa’id (Belief) — 54
Hadith and Principles of Ahadith — 53
Fiqh, Principles of Fiqh, Dictionary of Fiqh, Faraa’idh and Tajweed — 214
Tassawwuf, Wazifas, Morals — 19
Reviews of Books — 40
Language, Arabic Grammar, Dictionaries, History, Poetry and Special Benefits, Traveling — 55
Inspired Knowledge (Jafar) — 11
Logarithms — 8
Astronomy, Astrology — 22
Mathematics, Geometry — 31
Philosophy, Sciences, Logistics — 7
Algebra — 4

TOTAL AMOUNT OF BOOKS RECOVERED = 549

Professor Abdul Shakoor Shad, Kabul University, Afghanistan, said:

“The research works of Imam Ahmed Raza Khan are worth presenting. There is due need that Historical and Cultural Societies of India, Pakistan, Afghanistan and Iran together with other such institutions keep all his writings duly cataloged in their libraries.”

His Divinely bestowed intelligence was such, that when AlaHadrat (Alaihir RaHma) completed a quarter of any given book at the feet of a teacher, he used to study and memorize the remainder of the book by himself. It is recorded that he completed an Arabic commentary on the book, “Hidaayatun Nahw”, on Arabic Syntax, when he was only 8 years old!

The names of a 228 books written by AlaHadrat (Alaihir RaHma) have been listed below and few of these books are available for download at www.alahazrat.net (alHamduLILLAH)

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. I�hār al-Ĥaqq al-Jaliyy

227. Masāyil e Miýrāj

228. Fatāwā Āfrīqah

Some people object that these 228 books are already included in Fatawa ar-Ridawiyyah published in 30 volumes by the year 2007. Some others gripe that these are small ‘booklets’ which consists of only a few pages. here is the retort:

—-
Ali al-qari in his sharH of fiqh al-akbar who noted that our elders were ‘qaleel al-kalam katheer al-barakah’ / spoke less, yet told more. and we are ‘katheer al-kalam qaleel al-barakah’ / we tell less even though we talk a lot more. he was alluding to the relatively small size of fiqh al-akbar which is no more than eight or ten pages. consider the following:

• 37 of ibn abidin’s ‘books’ which are rasayil are collected in two average sized volumes named rasayil ibn abidin.
• A number of rasayil are collected in fatawa imam as-subki
• More than 70 rasayil are collected in imam suyuTi’s al-hawi li’l fatawi.
• Recently some 60 different books of imam al-ghazali were printed in two large volumes named as ‘rasayil al-ghazali’
• Ditto with ‘rasayil ibn arabi’
• Fatawa al-fiqhiyyah of ibn Hajar al-haytami contains many of his epistles
• There is a volume printed by dar kutub al-ilmiyyah which has 94+ ‘books’ on various topics titled: ‘al majmu’u al-kamil li’l mutun’: fiqh, usul al-fiqh, hadith, aqidah, poetry, naHw, prosody, etc. and many of these ‘books’ are no more than four or five pages. for example, ‘Aqayid an-Nasafi’ is a mere three pages.
• Even novelists and poets have their own collections; check collected works of any major author: wells, twain, Iqbal’s kulliyat and not to mention [the person/s writing as] Shakespeare. Almost all of Shakespeare’s works are found – including his sonnets and poems – in one volume.

When a prolific author writes many books, it makes sense to put them in one volume as a collection. it is easy for readers and researchers to find all or most of them in one place. for a bibliophile/librarian, easy to store and retrieve. this does not mean that one volume is ONE book. only a fool would suggest that.

Yet, these rasayil have been referred by scholars as ‘books’ without vehement hair-splitting.

—
Coming back to the rant of some folk who cannot probably even pronounce the names of AlaHadrat’s books who attempt to downplay them as ‘small’ booklets. I would challenge them in a confrontationist tone to try and read these small booklets if they can; because if they have, they wouldn’t talk so naively. Only the ignorant shrugs away the diamond in comparison with a rock; just because it is big does not make it valuable – just as the diamond’s small size does not make it insignificant.

—
AlaHadrat’s fatawa – legal rulings are collected in one place. some legal rulings require lengthy explanations and in my humble opinion anything more than five-ten pages can be classified as a booklet as opposed to ‘an essay’ or an article.

Those unaquainted with fatawa ar-ridawiyyah might think that AlaHadrat started writing fatawa from Vol. 1 and ended with Vol. 30 [one can quibble that the original fatawa was only 12 volumes – and takhrij made it double the size]

In reality, AlaHadrat issued fatawa from a young age, many of which were never recovered. he also issued lengthy rulings/fatawa and published in the form of booklets giving them exquisite names instead of simply numbering them. in the later part of his life, his students and associates suggested that his fatawa being so insightful and valuable ought to be preserved; it was only then people began to collect the fatawa. when fatawa razwiyah was being edited by AlaHadrat himself, it was only fitting that lengthy fatawa issued as epistles be included under appropriate sections.

Even in today’s world these epistles are self-contained and are convenient to be published as separate works. for example take the issue of moon-sighting. how many people will buy thirty volumes, each of about 800 pages each to read those two or three epistles? naturally, it makes sense to print them separately and more so for online reading, where flipping pages to browse is not possible.

—
Even the names of his books impart knowledge. Try reading them in the arabic script and if you don’t understand the meaning, look it up in a dictionary. in the process, you will learn a lot of other words along with etymology and usage. I am sure there are not many – if there are any – who can understand all the words used in these names without a dictionary.

The following ancestral tree of AlaHadrat Imam Ahmad Rida Khan Alaihir raHmah is carefully constructed from the authentic Books of Genealogy and meticulously scrutinized with references to other books in this field. The ancestors were compared with dates and periods found in books written by Historians who were masters in this field. The following points were noted before compiling the Ancestral tree:

• Preference was given to books compiled by Historians of Afghan descent/origin as they knew their descendants better than others.
• Furthermore, amongst the Afghani Historians, preference was given to Historians that belonged to the Bar’hech tribe as AlaHadrat Imam Ahmad Rida Khan Alaihir raHmah belong to the Bar’hech tribe.
• There is not much dispute in the Chain of the Ancestral tree from Sayyiduna Nabi Adam to Sayyiduna Nabi Ishaq.
• The chain of the Family tree from Sayyiduna Nabi Ishaq to Hadrat Malikaloot was extracted according to the citation found in the books of authors who belonged to the Bar’hech tribe. This was so because people of a tribe will have more genuine information of their ancestors in relation to others of different tribes.
• There is a consensus in Books of Ancestral trees from Hadrat Malikaloot to Sayyiduna Qais Malik ‘Abdur-Rashid and so is the case from Sayyiduna ‘Abdur-Rashid to Bar’hech.
• From Bar’hech till Hadrat Shuja’at Jang Muhammad Sa’eedullah Khan the genealogy was extracted from Khulasat al-Ansab, Akhbar al-Sanadid and Bustan-e-Hikmat, whose authors are not only Afghanis, but belonged to the Bar’hech tribe.

This is how cautiously this Family tree from Sayyiduna Nabi Adam till AlaHadrat Imam Ahmad Rida Khan was constructed. The Ancestral tree is as follows:

AlaHadrat Imam Ahmad Rida s/o Ra’is al-Atqiya Imam Muhammad Naqi ‘Ali s/o ‘Arife-Billah Imam Rida ‘Ali s/o Mawlana Hafiz Kazim ‘Ali s/o Mawlana Shah Muhammad A’zam Khan s/o Mawlana Muhammad Sa’adat Yaar Khan s/o Shuja’at Jung Muhammad Sa’idullah Khan Bhadur Qandhari s/o ‘Abdur-Rahman Khan s/o Yusuf Khan Qandhari s/o Dawlat Khan s/o Badal Khan s/o Da’ūd Khan s/o Bar’hech Khan s/o Sharfud-Deen ‘Urf Shar’habūn s/o Ibra’him ‘Urf Sard’bun s/o Sayyiduna Qais Malik ‘Abdur-Rashid Sahabi Radi Allahu Ta’ala Anhu s/o ‘Ays s/o Salool s/o ‘Utba s/o Na’eem s/o Marra s/o Malik Jalandar s/o Malik Askandar s/o Zaman s/o ‘Unais s/o Bah’lool s/o Sa’lam s/o Salah s/o Qaroon s/o Nasr s/o Ashmu’ail s/o Na’eem s/o Akram s/o Ash’ath s/o Sharood s/o Makhal s/o Nusrat s/o Qalaj s/o Sher s/o ‘Atham s/o Faylool s/o Karam s/o ‘Amaal s/o Hudayfa s/o Mat’hal s/o Qabal s/o ‘Ilm or ‘Aleem s/o Ash’mool s/o Harūn s/o Qamar s/o Abi s/o Suheb s/o Talal s/o Lu’ee s/o ‘Ameel s/o Taraj s/o Arzand s/o Mandool s/o Saleem or Sa’lam s/o Afghana s/o Sarad al-Muqallab bi Malik Taloot s/o Qais s/o ‘Utbah s/o Talas s/o Ru’ail s/o Yahūdah s/o Sayyiduna Nabi Ya’qūb Alaihis Salam s/o Sayyiduna Nabi Ishaq Alaihis Salam s/o Khaleelullah Sayyiduna Nabi Ibra’him Alaihis Salam s/o Ta’rikh s/o Makhūd or Nahūr s/o Shurū’ or Ash’ragh s/o Sayyiduna Nabi Hūd Alaihis Salam s/o ‘Abir s/o Sha’lakh s/o Araf’khashad s/o Saam s/o Sayyiduna Nabi Nūh Alaihis Salam [age: 1400 years] s/o La’lak [age:780 years] s/o Malik Matla’shakh [age: 900 years] s/o Sayyiduna Nabi Idris Alaihis Salam s/o Bayarad s/o Mahla’heel s/o Qay’nan s/o Anūsh s/o Sayyiduna Nabi Sheeth Alaihis Salam [age: 912 years] s/o Sayyiduna Nabi Adam Alaihis Salam [age: 900 years]

AlaHadrat Alaihir raHmah belong to the Afghani Bar’hech tribe which was of Royal Descent. He was indeed a very respectable and noble tribe in Afghanistan. Great ‘Ulama and Masha’ikh hailed from his dignified tribe whose Mazars are still a centre of solace and spiritual enlightenment for the people both in Afghanistan and Hindustan. A separate detailed book can be written about these great dignitaries. However, an important point to note is that in the ancestry of AlaHadarat, there are Eight (8) Noble Prophets and One Exalted Sahabi. The Prophets Alaihim as-Salam are:

1) Sayyiduna Nabi Ya’qoob
2) Sayyiduna Nabi Ishaq
3) Khalilullah Sayyiduna Nabi Ibra’him
4) Sayyiduna Nabi Hood
5) Sayyiduna Nabi Nooh
6) Sayyiduna Nabi Idris
7) Sayyiduna Nabi Sheeth
8) Sayyiduna Nabi Adam (Alaihim as-Salam)

The one Sahabi is Sayyiduna Qais Malik ‘Abdur-Rashid Sahabi Radi Allahu Ta’ala Anhu. He is the 43rd descendant of Afghana and 45th descendant of Hadrat Malikaloot. Qais bin ‘Ays lived in the mountain of Ghour. In one of the Expeditions of Sayyiduna Khalid ibn Walid, he became interested in Islam. So he took some of the leaders of Afghanistan and went to Madinah al-Munawwara. They met the beloved Prophet of Allah SallAllaho Alaihi wa Sallam and immediately accepted Islam on his sacred hands. Sayyiduna Rasoolullah then said to him:

“Qais is a Hebrew word and I am an Arab”.

The Prophet of Allah gave him the Islamic name ‘Abdur-Rashid. The blessed Habib SallAllaho Alaihi wa Sallam further said:

“You are the Awlad of Malik Taloot whom Allah blessed with the title of Malik (King). in the future you too will be remembered with the title of Malik”.

This is how he got the title of Malik from the office of Prophethood.

It was in the Madinan period that the Beloved Nabi was planning for the conquest of Makkah Mukarrama and appointed Malik ‘Abdur-Rashid and the other Afghani Sahabi as the lead of the secret service scouts of the army led by Sayyiduna Khalid ibn Walid Radi Allahu Ta’ala Anhu. The Afghani Mujahids displayed their astonishing bravery in the battle of Makkah. Sayyiduna Malik ‘Abdur-Rashid himself killed 70 Kuffar in this battle (Refer to Akhbar al-Sanadid for details). His role and bravery in this war brought great joy to the heart of the Beloved Prophet SallAllaho Alaihi wa Sallam who predicted that a great family will emerge from the off-springs of this Sahabi. They will be steadfast on religion and will strengthen the Din of Islam like Bataan (conqueror with great bravery or Military Advisor). It was the effects of this Du’a of Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam that great ‘Ulama and Masha’ikh were born in the lineage of Sayyiduna Malik ‘Abdur-Rashid Radi Allahu Ta’ala Anhu.

To name a few, some other stars in the firmament of excellence are: The great Mujaddid, AlaHadrat Imam Ahmad Rida al-Qadiri, His sons, Hujjat al-Islam Imam Hamid Rida al-Qadiri, Ghawth al-Zaman Mufti A’zam Imam Mustafa Rida al-Qadiri Noori and Taaj al-Shari’ah Mufti Muhammad Akhtar Rida al-Qadiri. Their services to the Deen is known to the Muslim World and precisely the manifestations of the Du’as of the Beloved Prophet of Allah SallAllaho Alaihi wa Sallam.

Since the Beloved Nabi’s Du’a for the Awlad of Sayyiduna Malik ‘Abdur-Rashid was that they will strengthen the Deen and their strength will be like Bataan, from that day on he became famous by the title of “Bataan”. This word Bataan in later days changed to the present day name “Pathaan”. Eventually, the Awlad of Sayyiduna Malik ‘Abdur-Rashidhen became synonymous by the word Pathaan. This is how the word Pathaan can into existence. Sayyiduna Malik ‘Abdur-Rashid Radi Allahi Ta’ala Anhu married Mutahira, the daughter of Sayyiduna Khalid ibn Walid Radi Allahu Ta’ala Anhu, and he passed away at the age of 87 years.

Imam Ahmed Rida Khan [d. 1340h/1921 CE] was a champion of the Sunni World in the twentieth century as he defended the belief system of Sunni Muslims and rejected the false and deviant ways head on with support from the greatest Ulama worldwide.

He restored the deen to its original state in India when falsehood was being mixed with the truth and people were confused about Sunni beliefs and practices. Such a person is known as a “Mujaddid”.

Hadrat Umar (may Allah be pleased with him) narrates the Messenger of Allah (peace and blessings upon him) said:

“There will always be in my Ummah a group who safeguard the truth until Qiyamah comes” [Hakim’s Mustadrak]

Hadrat Abu Hurayrah (may Allah be pleased with him) narrates the Noble Prophet (upon him peace and blessings) said:

“Allah shall send for this Ummah at the head of every hundred years a person who shall revive their Deen for them”

Family History

Imam Ahmed Rida son of Mufti Naqi ‘Ali son of Mufti Muhammad Rida. He was born in a scholarly family on the 10th of Shawwal (1856 CE) in Bareilly, India.

His forefathers were originally from Kandahar, Afghanistan, and migrated to and settled in India.

Studies & Discipleship

Imam Ahmed Rida studied twenty one traditional Islamic sciences under his father, and mastered over fifty traditional sciences most of which were poured into his heart from Allah Almighty as he mentioned in al-Ijaazat al-Mateenah.

He wrote his first ever fatwa on 14th Sha’ban 1286h on an issue of fostering (when he was only 13 years, 10 months and 4 days old!)

Imam Ahmed Rida took his spiritual pledge (bay’ah/ahd) and received khilafah in various Sufi pathways from his spiritual teacher , Sayyid Shah Aal-e-Rasul Ahmadi from Marehrah, India, in 1296H.

Travels to Hajj

First Hajj: In 1295h (1878 CE), at the age of 22, the great Imam traveled to perform Hajj with his father where he received Ijazahs (licenses to teach) in the traditional sciences from the great scholars of Makkah such as Sayyid Ahmad Zayni Dahlan and Mufti Abdullah bin Abd ar-Rahman Siraaj.

Event: It is narrated that Imam Ahmed Rida was near Maqam Ibrahim after Maghrib salah one evening that the Shafi’I Imam of Masjid al-Haraam Shaykh Salih Jamal al-Layl Makki (d.1320h/1884) greeted him and said: “I swear by Allah, I can see the light of Allah shine in your forehead” and presented Ijazahs to him.

Second Hajj: In 1323h (1906 CE), Imam Ahmed Rida travelled to the Two Holy sanctuaries for the second time in company of his brother, Mawlana Hassan Raza Khan and son, Mawlana Hamid Raza Khan.

Event: He wrote a book called “Al-Dawlah al-Makkiyyah” in Arabic in this journey in just over eight hours without using any books on a question proposed to him by the Sharif of Makkah on the Noble Prophet ‘s (may Allah give him peace and blessings) knowledge of the unseen (ilm al-gayb). This work received a tremendous acceptance in its recital gathering in the presence of the Sharif which was attended by the prominent scholars of the time.

In the same journey, he had numerous meetings of knowledge and circles with the great Ulama who were either teaching, living or traveling in Hijaz. He produced a number of books in Arabic due to these sittings and circles, among them are:

Hussam al-Haramayn (Sword of the Two Holy Sanctuaries on the throat of disbelief and falsehood) – his famous work in defence of the Sunni beliefs and refutation of deviant groups that had blasphemed Allah and His Messenger.

Al-Ijaazat al-Mateenah – His licenses to the scholars of Makkah and Madinah and letters to them

Kiflul Faqih – Fatwa on the legal status of the bank note in Islamic law

All three of the above mentioned books made Imam Ahmed Rida very popular in the holy lands of Hijaz, Syria and Yemen.

Major scholars of Makkah and Madinah praised him lavishly for his knowledge and piety. He was called:

“The absolute Shaykh of all teachers” by Shaykh Ismail Makki, Libarian of Makkah Haram Library

“The encyclopaedia of all sciences” by Shaykh ‘Ali bin Hassan Maliki, Mufti of Makkah city

“A giant Imam and well learned man who is an expert in the sciences” by Shaykh Yusuf Nabhani, Mujaddid of Sham & Mufti of Lebanon.

[See: Al-Dawlah al-Makkiyyah & Hussamul Haramayn for more]

His Principles (Manhaj)

1. Love of Allah and His Messenger is before anything & everything

He said “If my heart was ever divided into two parts, one of them would have written on it “laa ilaaha illAllah” and on the other “Muhammadur Rasulullah”!!

2. Defending the Honour of the Noble Messenger (upon him peace & blessings)

He did not tolerate blasphemy (disrespect) of the Noble Messenger or of the pious companions or Awliya and stood strongly against the corrupted groups of his time for this reason.

3. Education and transmission of authentic knowledge

He was a dedicated teacher and some of the greatest Ulama of India were his students, among them are:

• His two sons, Hujjatul Islam (Proof of Islam) Hamid Rida Khan & Mufti-e-Azam Hind (the grand Mufti of India), Mustafa Rida Khan
• Sadrus Shariah (Front line scholar of Islamic Law): Amjad Ali al-A’zami
• Malik al-Ulema (King of the Ulama): Zafaruddin Bihari
• Sayyid Muhammad Muhadith-e-Kachouchwi
• Qutb-e-Madina: Ziya’uddin Ahmad al-Madani & others

4. Self-Purification

He followed the spiritual path (tariqa) of Shaykh Abdul Qadir Jilani and loved all the Sufiya (Awliya). He made thousands repent from sins in his gatherings  and his entire life was spent purifying hearts and summoning people to Allah Almighty

5. Praise of the Messenger through writing and poems

His Durood-o-Salam is recited all over the world after Jum’ua and at the ends of religious events in mosques and homes like the Qasidah Burdah. His most famous book of Na’ats is called “Hada’iq-e-Bakshish” containing some of the finest praises of Allah and of His chosen people.

6. Following the Sunnah of the Messenger (upon him peace & blessings) to the smallest detail

The character of the Noble Messenger (upon him peace & blessings) was imprinted in Imam Ahmed Rida’s life. He staunchly practised the Sunnah and so did his disciples and students.

7. Uncompromising defence of the Ahlus-Sunnah beliefs and practises

He authored more than two hundred books on the teachings of the Ahlus-Sunnah and their defence.

His Books

Imam Ahmed Rida wrote more than a thousand books and commentaries in more than 55 sciences. A list of about 350 books is available titled “al-Mujmal al Mu’addid”. A bulky 12 volume Hanafi fatwa collection: “Fataawa-e-Ridwiyyah” in Urdu/Arabic was recently published in Lahore (Pakistan) with an index in 33 volumes! His Fataawa are an ocean of knowledge and wisdom.

The Sunni Muslims of the sub-continent (India, Bangladesh, Pakistan and Afghanistan) remember the great Imam for his service to the Ahlus-Sunnah and consider him a saviour when the Sunni-way was at threat.

His Demise and Burial

Imam Ahmed Rida passed away on 28th October 1921 CE (25th Safar 1340h) at the age of 65, in his home at Jumu’ah time when the mu’adhin was saying “come to success” leaving behind two sons, Mowlana Hamid Raza and Mufti Mustafa Raza, and five daughters.

People from all over the world visit his blessed shrine in Bareilly Shareef every year on 25th Safar and attend the annual khatam (Blessed URS).

The great grandson who takes care of the affairs of the school of Imam Ahmed Rida in Bareilly is Mufti Akhtar Rida Khan, a fine scholar and graduate of al-Azhar University in Egypt. He is now visually impaired yet still teaches and dictates translations to books in Arabic and English, with good knowledge of English. May Allah preserve him and grant health.

BY: SYED SHAH ALEY RASOOL NAZMI

SAJJADAH NASHEEN, MAREHRA SHAREEF, INDIA

Praise be to Allah and lots of Darood and Salaams upon the Holy Prophet Hazrat Muhammad Mustafa (sallal laahu alaihi wasallam) whom Allah created as the Prophet of Prophets and made him His most beloved one. May Allah bless all the companions of the Holy Prophet (sallal laahu alaihi wasallam) and those who followed them and also those who have been following them till today and would go on following them till the Doomsday.

My brother in faith and a very intimate friend of mine Al Haj Salim Muhammad Barkaati from Preston (UK) has sent me an e-mail containing the absurdities uttered by one Ibrahim Adam. This man Ibrahim Adam seems to be an ignorant and illiterate man who is trying to get some cheap publicity through uttering such nonsensical things against one of the most celebrated Ulema of the world, Ala-Hazrat Imam Ahmad Raza Khan (rahmatullah alaih), the Muhaddith of Bareilly.

The greatness of Imam Ahmad Raza (rahmatullah alaih) is evident from more than one thousand of his books written on over a hundred subjects (and not the topics). Imam Ahmad Raza Khan’s (rahmatullah alaih) Fatawa are spread over more than ten thousand pages and are a valuable treasure in the Sunni world.

Ibrahim Adam, the misguided, wretched and perverted scholar, in his lecture “THE BERELWIS AND THE TRUTH BEHIND THEIR FOUNDER” has tried to level false charges against Imam Ahmad Raza Khan (rahmatullah alaih) by misquoting his writings. I wonder how people listen to the lecture of Ibrahim Adam who cannot speak a single sentence with correct lexicon. He does not know the titles of the books written by Imam Ahmad Raza Khan (rahmatullah alaih), which he has tried to misquote in his lecture. I throw a challenge to Ibrahim Adam to write correctly in Roman script the titles of at least fifty books of Imam Ahmad Raza Khan (rahmatullah alaih). Allah willing, the Wretched Moulvi Ibrahim Adam might not even know the total number of the books and treatise written by the great Muhaddith of Bareilly.

The very foundation of the criticism by Ibrahim Adam is shaky. The first paragraph of his lecture begins with the introduction of two Schools of Thought, which are most prominent in India. Ibrahim Adam’s affiliation with the Deobandi school is evident from his hyperbolic statement while referring to the Deoband school: “One is a huge and vast institution, which has produced most the Ulamas throughout the world, which is the Deoband institution.” What a poor language!

Ibrahim Adam has lifted an excerpt from the biography of Imam Ahmad Raza Khan (rahmatullah alaih) entitled “Malfoozat”. He has made this excerpt the basis of his first criticism. I think I should better quote Ibrahim Adam himself:

“The title is the saying, practicing and beliefs of Ahmed Raza Khan, the founder, patron, saint, and friend of the Berelwis. The school of thought follows.

Claim 1: Ahmed Raza Khan appeals that the Rasul of Allah (SallalahoAleheWasallam) was his follower. He writes,
When Barkaat Ahmed, a certain person from his group, passed away, Ahmed Raza Khan went to bury this man. He writes I descended into his grave, and I inhaled the fragrance in his grave, which I first inhaled at the grave shariff of Rasullullah (SallalahoAleheWasallam). On the date Barkaat Ahmed died, the Late Maulwi Syed Amir Ahmed saw Huzoor (SallalahoAleheWasallam) on a horseback in a dream, and this late Maulwi Syyed Amir Ahmed asked, “Yaa Rasullullah, where to at thou bound (where are u going). The Nabi (SallalahoAleheWasallam) replied, I am bound for the Janaza Salaah of Barkaat Ahmed. Alhumdullulah, I Ahmed Raza Khan, myself did lead this mubaarak Salaah of Janaza.” Malfoozaat of Ahmed Raza Khan, Vol. 2, p.23.”

The basis of Ibrahim Adam’s criticism is his misinterpretation of the report. The entire episode is associated with a dream, which the late Maulwi Syyed Amir Ahmed saw. Imam Ahmad Raza Khan (rahmatullah alaih) quoted him to affirm his beliefs in the Hadith of the Holy Prophet (sallal laahu alaihi wasallam): Whoever sees me in his dream, verily he sees me, as the Satan cannot take my form.

Ibrahim Adam (better, call him Molvi Ibham, which means ambiguity) has an objection: How Ahmad Raza became the Imam of the Janazah prayer in which the Holy Prophet (sallal laahu alaihi wasallam) also participated? The most ignorant Moulvi Ibham has then referred to an episode from the life history of the Holy Prophet (sallal laahu alaihi wasallam). When the Prophet (sallal laahu alaihi wasallam) recovered from his illness and came out of his chamber, he saw Hazrat Abu Bakr Siddique (radi Allahu anhu) leading the prayers. The Prophet (sallal laahu alaihi wasallam) was so overwhelmed by the very sight and tried to join the congregation. Hazrat Abu Bakr (radi Allahu anhu) felt the presence of the Holy Prophet (sallal laahu alaihi wasallam) and tried to shift from the prayer mat but the Holy Prophet (sallal laahu alaihi wasallam) signalled him to stay where he was and sat by his side. Abu Bakr (radi Allahu anhu) continued the prayer. The experts of Hadith say that apparently Abu Bakr (radi Allahu anhu) was the Imam of the congregation but in fact the Holy Prophet (sallal laahu alaihi wasallam) became the Imam of the Salaah. There is a general rule that the Prophet is always the Imam of the prayer, and this is related to all the Prophets. The concept of Imam and Muqtadi in the Janazah Salaah is different from that of the five-time obligatory prayers. For example, the Janazah Salaah is the only Salaah where the Jama’at does not break with the invalidation of the Wuzu of the Imam. One person’s performing of the Salaah is sufficient. Again, the Janazah Salaah is the only Salaah where the presence of a single person of good faith (Pure Sunni like Imam Ahmad Raza) among many persons of disbelief (like Ibrahim Adam) satisfies the obligation, the Farz-e-Kifayah. The Janazah Salaah is not a Salaah in its basic form; it is an invocation to Allah to bless the deceased. In that case, there is nothing wrong if Imam Ahmad Raza expresses his gratitude to Allah the Almighty who enabled him to attend the Janazah Salaah (or invocation prayer) of a fortunate believer where the Holy Prophet (sallal laahu alaihi wasallam) was also present.

The Deobandi stooge Moulvi Ibham’s knowledge of Hadith is so limited that he does not know that the Holy Prophet (sallal laahu alaihi wasallam) has performed Salaah behind….

Now we quote the second point of Molvi Ibham’s criticism:

“Ahmed Raza Khan claimed from his writing “Prophethood will proceed again after Abdul Qadir Jilani, and this new prophet will be initially a follower of a sheikh,”Hidayha Baksheesh, Vol. 2, p.72.”

I once again throw an open challenge to Molvi Ibham to prove that Imam Ahmad Raza Khan (rahmatullah alaih) has ever written a Book entitled “Hidayha Baksheesh“. If he succeeds in proving this, he will get a reward of one lakh rupee cash in Indian currency. By the grace of Allah, Molvi Ibham will never ever be able to prove this.

Imam Ahmad Raza Khan’s (rahmatullah alaih) enemies from Deoband, Nadwah and Najd have always tried their level best to misinterpret his writings. The reason: they are unable to understand their meanings and annotations. Molvi Ibham is the latest addition to the array of Ala-Hazrat’s (rahmatullah alaih) critics. I find this man totally illiterate and to some extent a cynic. Dear readers! You can very well judge the idiotic approach of Molvi Ibham that first he reproduces some excerpt from a non-existing book of Ala-Hazrat (rahmatullah alaih) and then on the basis of that excerpt, concludes: This is why Ahmed Raza Khan regard himself from that moment on as Qadri, and all his followers are Qadrias. He is a Qadria Prophet. Any sensible man would easily make out the bad intentions of Molvi Ibham to distort the image of Imam Ahmad Raza Khan by attributing to him wrong and un-Islamic notions.

Molvi Ibham further tries to blemish Ala-Hazrat (rahmatullah alaih) by depicting him as a claimant of Prophethood. He quotes: “To keep on my deen, and on my Madhab, as theologized in my writings, instead fastly and solidly is a obligation above all other obligation,” Wasaayaa Shariff of Ahmed Raza Khan, published on the 25 of Safar 1345 AH. He says, those who believe in the berelwi school of thought must keep to his deen and his madhab, as he had written and as he had praised. His obligation fard over all other obligation.”

Dear Readers! Just look at the comments of Molvi Ibham after the quotes. Do you find any relevance? If Ala-Hazrat (rahmatullah alaih) advises his followers to stick to his faith, it would certainly mean that the followers should follow the faith that Imam Ahmad Raza Khan (rahmatullah alaih) himself was following. “To keep on my Deen”, as wrongly translated by Molvi Ibham does not mean that Imam Ahmad Raza Khan (rahmatullah alaih) is claiming himself to be the founder of a separate faith. One of the three questions in the grave which the Munkar-Nakir are going to ask will be: Ma Deenoka? What is your religion? Does it mean Mr. Ibham that the angels are asking the dead man, what faith have you founded. The question would obviously mean: What faith do you practise or follow? Most of the old Deobandi Ulema prefix “Hanafi” to their names. If you ask them they would say that they are the followers of Imam-e-Azam Abu Hanifa (rahmatullah alaih) and that is why using the title Hanafi. Imam Ahmad Raza Khan is the staunch follower of Hazrat Shah Abdul Qadir Jilani (rahmatullah alaih). Hence he assumed the title Qadri to show his allegiance to the great Saint of Islam.

Molvi Ibham quotes further: “Ahmed Raza Khan has been appointed by Allah over the Ahle-Sunnies.” This is from Ramhul-Qahhar Al-Kufri Kuffar on p.6.

And Molvi Ibham cannot remain silent without giving his own comments. He says in his exotic language: “What Allah (SW) says about the Ambia Ikram,” Ahmed Raza Khan says, “Allah has appointed me.” No man, no Aalim, no Saint, Walliullah has the right to write this. To the berelwi, the word of Ahmed Raza Khan is more precious and sacred than the Qur’an and Hadith. Look how he writes and what he writes, but the berelwis, prefer to remain blind. This is blind cultism, this is traditional fetishism, by emotion applause of Narre-Takbir and Allahu-Akbar and shouting to get attention by hypocritical adherence.

Dear readers! It is high time you buy a Webster’s English Dictionary to decipher the coded language of the great scholar who is out on a preaching spree by delivering absurd lectures and befooling the innocent men of faith. The Sheikh of Najd (Shaitaan) has appointed Molvi Ibham to criticize the Sunni Ulema who have been doing yeoman’s service in preaching and propagating the religion of peace in various parts of the world.

Molvi Ibham’s ignorance to Arabic language is at its height when he uses the abbreviation (SW) for Allah in the following excerpt. I wonder what does he mean by the expression “The Islam of Allah (SW)”? The Islam of Allah (SW) and Nabi is sufficient for all Muslim, is it not? Three claim has been used here, and this is the backbone of berelwi, who self-proclaim that they are the only Alhe-Sunnat wal Jamaat. The only reason people follow it, because it’s emotionalism, they equate spiritualism to emotionalism. The Alhe-Berelwi knows what’s going on, but they think being a berelwi is an easy way to go to Jannah and easy ticket to Jannah.

Molvi Sahib, I am grateful to you that you have ultimately realized the fact that Sunnis follow Imam Ahmad Raza Khan (rahmatullah alaih) because his teachings lead to the righteous path. The Barelwism, as you put it, is surely the shortest way to Paradise as it consists of the ways and traditions of the great Saints of old right from the Prophet’s (sallal laahu alaihi wasallam) time. The Sunni Jama’at (or as you call it, the Barelwi) is assuredly the 73^rd sect among Muslims whom the Holy Prophet (sallal laahu alaihi wasallam) has given the glad tiding of an entry into Paradise. Molvi Ibham and his mentors the Deobandis, the Jama’at-e-Islami, the Wahabis, the Tablighi Jama’at cannot jointly claim to be the Jannati sect.

Molvi Ibham continues his wild guessing. One thing is certain that this Satanic junta led by Molvi Ibham is quite at home in fabricating stories. His Tabligh is totally based on hearsay. He does not bother to refer to the original books while quoting them. He even does not care to cross check his statements before making them public. These are the characteristics of shameless people who do not mind to be taken to task by the opposite group.

Molvi Ibham further levels charges against the followers of Imam Ahmad Raza Khan (rahmatullah alaih). He says: “They proclaimed, “even the Nabi (SallalahoAleheWasallam) listened to the sermons and the lactures of Abdul Qadir Jalani (RA).” Let’s get something correct. Abdul Qadir Jilani has lived long time a saint and a wali of Allah (SallalahoAleheWasallam) who the whole ummat respects. They use his name to get the attention of all the Muslims. Ahmed Raza Khan, the originator of Berelwis writes: “What are Walies, what are Ambias, even the Huzoor (SallalahoAleheWasallam) attends your majlis, to listen to your service of Ghous Paak (Sheikh Abdul Qadir Jilani (ra)) Hidaayat Bakshish, Vol. 2, p.7

“Flowers attend the sermons of Abdul Qadir, nay even the Prophets attend the sermons of Abdul Qadir Jilani Hidaayat Bakshish, Vol. 2, p. 71.”

I don’t understand as to what Molvi Ibham wants to prove by quoting all this. Has he not heard the famous Hadith-al-Qudsi: “Ana Jaleesu man zakarani”, which means, “I accompany the person who remembers Me”. Now, the Majlis of Huzoor Ghaus-e-Pak (rahmatullah alaih) was always full of the remembrance of Allah and His beloved Prophet (sallal laahu alaihi wasallam). We the Sunnis believe that the Holy Prophet (sallal laahu alaihi wasallam) is present in every gathering, be it Salaah or Haj or Milad Shareef; he is present in every mosque; he is present in every Sunni’s house. Therefore, if the Holy Prophet (sallal laahu alaihi wasallam) and Hazrat Khizr (alaihis salaam) etc. are present in the sacred gatherings of believers, there is nothing for the disciple of Shaitaan, Molvi Ibham, to lament upon. From which expression has Molvi Ibham concluded that attending the sermon of Ghaus-e-Pak (rahmatullah alaih) means becoming his follower or disciple? Has Molvi Ibham not read the biography of Huzoor Ghaus-e-Azam (rahmatullah alaih) in which it is clearly mentioned that when for the first time he stood upon the pulpit to deliver sermon, he could not utter a single word. He saw great Arab scholars were sitting to listen to him. He invoked Allah to grant him eloquence. His prayers were answered. The Holy Prophet (sallal laahu alaihi wasallam) appeared and embraced Ghaus-e-Azam (rahmatullah alaih) in affection and put his sacred saliva in his mouth. Then Hazrat Ali (radi Allahu anhu) appeared and put his saliva into his mouth. Suddenly Ghuas-e-Azam (rahmatullah alaih) felt the effect of the sacred saliva of the Holy Prophet (sallal laahu alaihi wasallam). He started addressing the audience in chaste Arabic. The audience was astonished that a young man, who was stammering a little while ago, was so eloquent that the Arab scholars were unable to compete.

Molvi Sahib, why do you understand everything in its negative term? Is it not possible that the Awliya, the Prophets and the Holy Prophet (sallal laahu alaihi wasallam) himself attended the sermons of Ghaus-e-Pak (rahmatullah alaih) to feel proud of him as well as bless him.

Dear readers! I would like you to peruse the following quotation and judge themselves the authenticity of the person who quotes it. “Ahmed Raza Khan writes, “The messenger of Allah are enjoining their wives in their grave. The wives of wives of Anmbias are presented to them Anmbias, and they enjoin their wives their in” Maalfoozaat, Vol. 3, p. 28.”

Molvi Ibham gathers the courage to ask: What kind of respect is this to the dignity of Nabi (SallalahoAleheWasallam)? Berelwis claim to have a greater love and respect of the Nabi (SallalahoAleheWasallam) then the other Muslims, but they will never go against the writing of Ahmed Raza Khan and the fatwas by their scholars. Any Berelwi, brother read this pages and think where they are going. It’s time to wake up.

Can Molvi Ibham tell us what kind of respect is the following to the dignity of Nabi (sallal laahu alaihi wasallam)? In the beginning of his lecture Molvi Ibham has mentioned: One is a huge and vast institution, which has produced most the Ulamas throughout the world, which is the Deoband institution. People coming from there are called Deobandi.

These so-called great scholars of the huge and vast institution of Deoband are the spiritual masters of Molvi Ibham. Let us see what respect have they shown to the Nabi (sallal laahu alaihi wasallam).

On page 51 of “Buraheen-e-Qati’a”, Khalil Ahmad Ambethawi 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 the Qur’an and Ahadith. To prove such knowledge for Fakhr-e-Aalam (Muhammad Sallallaho Alaihi wasallam) without proof from the Qur’an 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?”

On page 6 of “Hifzul Imaan”, (printed in Mazahirul Uloom), Ashraf Ali Thanawi says: “If knowledge of the Unseen refers to partial knowledge, then what speciality is there in Nabi (Sallallaho Alaihi Wasallam). Such knowledge is possessed by Zayd and Amr (any Tom, Dick and Harry), every child, insane people and all types of animals.”

On page 5 of “Tehzeerunnas” (published in Maktaba Fayz Nazd Jami Masjid Deoband), Qasim Nanotvi 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 II, page 12 of Fatawa-e-Rashidiyah, (published Maktaba Rashidiyah, Jami Masjid Delhi), Rasheed Ahmad Gangohi says: “The word ‘Rahmatul-lil-Aalameen’ is not a speciality of Rasool (Sallallaho Alaihi Wasallam). But other Prophets, saints and great Ulema are also cause of mercy unto the worlds, even though Rasool (Sallallaho 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 these Deobandis, one will find other similar derogatory statements. Imam Ahmad Raza (rahmatullah alaih) sent many of the blasphemous and derogatory statements to the Ulema of Mecca and Medina Shareef 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).

Muhammad Saeed bin Baabseel, Mufti of the Shafeyi order in Mecca wrote: “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 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 summarized 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.”

Muhammad bin Abdus Salam Daghistani, Mufti Madinatul Munawarah wrote: “O Readers! It is essential for you to hold on to this Kitaab which its author has written with great swiftness. You will find 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 (Sallallaho Alaihi Wasallam) are Qasim Nanotvi, Rasheed Ahmad Gangohi, Khalil Ahmad Ambethvi and Ashraf Ali Thanwi and all those who follow their ways.

“Almighty Allah grant Imam Ahmad 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 Mecca and Medina. 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.”

Umar bin Hamadan Almahrasi, Servant at the Masjid-e-Nabawi wrote: “After pace 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 Ahmad Raza Khan 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 Kazzab of the last decade. Rasheed Ahmad Gangohi and Khalil Ahmad Ambethvi and Ashraf Ali Thanwi, degrading and insulting Nabi (Sallallaho Alaihi Wasallam). Then, it is no doubt that they are kafirs and those who have the power to execute them, then it is necessary for them to do so, to give them the death sentence.”

Over two hundred such Fatawa have been compiled by Ala-Hazrat (rahmatullah alaih) himself under the word famous title “Hussamul Haramain”.

Molvi Ibham is such a shameless creature that he never leaves any stone unturned to tarnish the image of Ala-Hazrat Imam Ahmad Raza Khan (rahmatullah alaih). “Another claim is Ahmed Raza Khan writes, “Hazrat Syyadina Aaisha, Ummatul Momineen (RA) inflatiously clothed her. Her tight fitting clothes, revealed the robust and the youthful gestures of her body. With protruding breasts and jetting bust, and this were searing my thoughts and tearing away at my heart.” (Hidaayat Bakshish, Vol. 3, p.37)

He is referring to an old edition of the collection of eulogies written by Imam Ahmad Raza (rahmatullah alaih). The press where the third volume of Hadaeq-e-Bakhshish was printed belonged to a Deobandi. He was such a sworn enemy of Imam Ahmad Raza Khan (rahmatullah alaih) that he managed to add some sub-standard couplets to the poem in praise of Hazrat Bibi Ayesha (radi Allahu anha) and published the book. When the book came in the market, the Deobandi made it an issue and levelled charges of blasphemy against Imam Ahmad Raza Khan (rahmatullah alaih). Anybody who goes through the contents of the book can easily make out the vast difference between the style of Imam Ahmad Raza (rahmatullah alaih) and the addition inserted by the Deobandi conspirators. Any logical mind would conclude as to how a scholar so careful like Imam Ahmad Raza (rahmatullah alaih) could dig up his own grave by composing derogatory couplets. It was a planned conspiracy and even today the enemies of Imam Ahmad Raza Khan (rahmatullah alaih) produce the copies of that edition to degrade the great Muhaddith of Bareilly.

Molvi Ibham comments: “Is this not the work of a perverted mind of sexual sawdust of a man who sees himself with absolute arrogance and total pride and indulgence.” I sympathize with the members of the audience of this wretched Molvi, who really have to face a torture while listening to such an illiterate, third class man.

In his next jump of lie, Molvi Ibham writes: “His followers write, “Ahmed Raza Khan is innocent, and free of all sins.”

But this time the wretched man does not give any reference. It seems he has signed a contract of falsity in his words and letters. He is very swift in his conclusions. First he levels a false charge against Imam Ahmad Raza Khan (rahmatullah alaih) and immediately he derives a conclusion: “In other word he’s similar to the Anmbia.”

“The Imam of the Berelwis, Ahmed Raza Khan is free of faults, and Allah is highly pleased and satisfied with Ahmed Raza Khan, from the beginning to the end.”

I don’t know as to from where Molvi Ibham has lifted this excerpt. He has a further objection that the followers of Imam Ahmad Raza use “Radiallaho Anho” as a suffix to his name. Here is another typical example of the moral bankruptcy of Molvi Ibham. He misquotes: “Rasullullah (SallalahoAleheWasallam) is a prophet unto the Arabs and Ahmed Raza Khan is the prophet unto the Non-Arabs. When I went to Arabia and envision its scope and magnitude, I realized without a doubt that he (Ahmed Raza Khan) was the qibla of the non-Arab people,” written by Shah Abdul Alim Sidduque in Savennai of Ala Hazrat p. 148″

This is a false allegation against the internationally acclaimed Sunni scholar Hazrat Maulana Abdul Alim Siddiqui (rahmatullah alaih). He was a theologian par excellence. He toured around the world to propagate Islam in the remotest areas where no Muslim scholar dared to venture. Hundreds of thousands of non-believers embraced Islam under his guidance. How could a responsible Sunni scholar like Maulana Abdul Alim Siddiqui (rahmatullah alaih) adjudge Imam Ahmad Raza (rahmatullah alaih)as the prophet of non-Arabs. The phrase ‘the Qibla of the non-Arab people’ has got a very different connotation, as the Qibla is the direction of the right path. Imam Ahmad Raza was the guide, the mentor, the teacher, friend and philosopher for hundreds of thousands of Sunni Muslims throughout the world. His writings, his books and his disciples preached Islam among the world community. It was Imam Ahmad Raza (rahmatullah alaih) who was equally respected by the Arabs and non-Arabs.

Here are some titles bestowed upon him by the noble Ulema of Mecca Mukarramah:

1. A Coolness for the eyes of the Ulema.

2. A Beloved and accepted slave of Almighty Allah.

3. A Leader of Ulema.

4. The Seal of great Islamic research scholars.

5. The Mujaddid of this Century.

These titles are recorded in the books “Al Fuyuzaatul Makkiyah”, “Hussamul Haramain” and “Ad-Daulatul Makkiyah.”

Some titles bestowed upon him by the noble Ulema of Madina Munawarah:

1. The Leader among Imams.

2. The Leader among Mystics.

3. The Pride of great preceding Ulema and the leader of future Ulema.

4. The Mujaddid of this Ummah.

5. A Judge among Islamic Judges.

6. The Imam among Scholars of Ahadith.

7. The Destroyer of Bid’at and the Upholder of Sunnah.

8. The Mujaddid of this Century.

These titles too are recorded in the books quoted above.

Now I invite my readers to peruse another piece of literature created by Molvi Ibham: This claim of Shah Abdul Alim Sidduque influenced Ahmed Raza Khan that he present him with an expensive Jubha gown, and bestowed his khilafat upon him. This claim made Ahmed Raza Khan equivalent to Rasullullah (SallalahoAleheWasallam), by declaring him to hold the same designation and status to all the Non-Arab Muslims of the world. This claim made Ahmed Raza Khan status more higher then the status of Nabi (SallalahoAleheWasallam), because there are more non-Arabs in the world then Arabs. The Berelwi believe this, they don’t reveal this. It’s because if they reveal to you, you would never allow them to come close to you. The daleel of proof is the hatred of the Arabs. Even they hate Nabi (SallalahoAleheWasallam), because he is an Arab.

Since Molvi Ibham has no concept of the institution of Bai’at, he does not understand the significance of presenting the gown by the Peer or Murshid to the Mureed or Khalifa. Molvi Ignorant has confined the word Khilafat to the Khilafat-e-Raashida only. Khalifa mean vice-regent, i.e., a person who acts on behalf of the chief in his absence. This has been the tradition of Sufis that they appoint their vice-gerents and ask them to go to a particular area and serve the mankind. This typical tradition started right from the Holy Prophet (sallal laahu alaihi wasallam) who appointed Hazrat Abu Bakr Siddique (radi Allahu anhu) as his vice-regent to lead the Islamic army. The Khilafat of spiritual order continued. Hazrat Ali (radi Allahu anhu) made Hazrat Hasan Basari (radi Allahu anhu) his Khalifa who took Bai’at of Muslims on his behalf. There are certain spiritual orders which descend through Hazrat Hasan Basari (radi Allahu anhu); the others through Imam Husain (radi Allahu anhu). The Peer and Khalifa tradition is still continuing.

Molvi Ibham, as usual, derived a quick conclusion that Imam Ahmad Raza’s (rahmatullah alaih) presenting a gown to Hazrat Abdul Alim Siddiqui (rahmatullah alaih) represented his claim of being equivalent to the Holy Prophet (sallal laahu alaihi wasallam). “This claim made Ahmed Raza Khan status more higher then the status of Nabi (SallalahoAleheWasallam), because there are more non-Arabs in the world then Arabs.” What an absurd logic! Molvi Ibham, who vehemently believes that the Holy Prophet (sallal laahu alaihi wasallam) had no knowledge of the Unseen, himself claims to know what is hidden in the hearts of the Barelwis. That is why he says: “The Berelwi believe this, they don’t reveal this.”

If the Barelwis do not reveal their belief, how that idiot Molvi came to know that the Barelwis treat Imam Ahmad Raza (rahmatullah alaih) on par with the Holy Prophet (sallal laahu alaihi wasallam). “Even they hate Nabi (SallalahoAleheWasallam), because he is an Arab.”

This is real news to me! The Deoband school of thought openly blames the Barelwis that they are so much exaggerating their love and respect towards the Holy Prophet (sallal laahu alaihi wasallam) that it reaches to the level of love and respect towards Allah. And now this wretched Molvi says that the Barelwis hate the Holy Prophet (sallal laahu alaihi wasallam). I think either everything has gone wrong with the brain of Ibrahim Adam, or a mad dog has bitten him. Even Molvi Ashraf Ali Thanwi recognized Imam Ahmad Raza’s (rahmatullah alaih) immense love towards the Holy Prophet (sallal laahu alaihi wasallam). It was Imam Ahmad Raza Khan (rahmatullah alaih) who showed the Muslim world how to respect the descendants or family of the Holy Prophet (sallal laahu alaihi wasallam).

The most illiterate and illogical Molvi of our times, Molvi Ibrahim Adam goes on scanning his charge sheet against the followers of Imam Ahmad Raza Khan (rahmatullah alaih). He charges them with: ” – the general dislike of everything belonging to the Arab Muslim.”

It seems Molvi Ibham holds the secrets of the Barelwis. Hence he knows so many things about them – their likes and dislikes; their love and hatred etc. The very intention of Molvi Ibham in putting forth the above statement is to create a feeling of hatred and enmity among the Arab Muslims against the followers of Imam Ahmad Raza Khan (rahmatullah alaih). This is what the Tablighi Jama’at, the Jama’at-e-Islami and other anti-Sunni outfits in the Indo-Pak sub-continent have been doing for the last so many years. A few years ago, the Deobandi school of thought clandestinely managed to poison the minds of the Saudi authorities to impose a ban on “Kanzul Imaan”, the Urdu translation of the Holy Qur’an rendered by Ala-Hazrat Imam Ahmad Raza Khan(rahmatullah alaih). There is a perennial campaign in the Deobandi camp to suppress the Maslak-e-Ala-Hazrat (rahmatullah alaih), which represents the real Islam as expounded by the companions of the Holy Prophet (sallal laahu alaihi wasallam) and their followers.

The Deobandi camp is in fact a division of the bigger Wahabi or Najdi campaign to suppress those who are the real slaves and staunch lovers of the Holy Prophet (sallal laahu alaihi wasallam) and his vice-regents. The Najdi bosses have purchased some agents from among the Muslims of the Sub-Continent and have appointed them to make false propaganda against the righteous Muslims. Ibrahim Adam is also one of these paid agents.

Molvi Ibham’s next concern is that the followers of Imam Ahmad Raza Khan (rahmatullah alaih) “- never pray salaat behind Arab Imam, whether it is Masjid-e-Haraam or Masjid-e-Nabwi”. Yes, it is hundred per cent true. The reason is that Muqtadi’s wavelength should match with that of his Imam. The Imams of Masjid-e-Haram and Masjid-e-Nabawi are appointed by the Najdi authority and it is equally a known fact that these Imams have the following of Ibn-e-Taymiyah and Muhammad Ibn-e-Abdul Wahhab Najdi who are well known for their disbelief and derogatory remarks against the Holy Prophet (sallal laahu alaihi wasallam) and his followers.

Dear readers! I would like you to peruse the following and judge for yourself whether the protagonists of such beliefs are Muslims in the real sense?

Wahhabi/Deobandi beliefs regarding Allah: Allah Almighty can tell lies! Molvi Ismail Dehlavi who is one of the Deobandi scholars writes: “Allah can tell lies.” (Yak Roza Farsi, page 17-18)

Molvi Khalil Ahmad Ambethvi Deobandi says that all previous Ulema were in debate of this fact that Allah can tell lies. He writes: “The question of lying (for Allah) has just not raised now but there has always ben a debate on this issue by previous Ulema.” (Baraheen-e-Qati’a, p. 6)

Molvi Mahmood Hasan Deobandi writes: “Allah has the power to do all bad things.” (Aljahdul Mikl, p. 41)

Molvi Sanaullah Amritsari has written: “Allah Ta’ala may tell a lie, to say so is an act of faith.” (Akhbar-e-Ehl-e-Hadith Amritsari, p. 2)

Abusive Language for the Holy Prophet (sallal laahu alaihi wasallam): Molvi Ismail Dehlavi (slaughtered) has written: “The prophets and Awliya have authority (in the worldly affairs) with the blessings (and permission) of Allah – and they are our intercessors and pleaders in the Court of Allah – all such (beliefs) are Shirk and absolute nonsense.” (Taqviyat-ul-Imaan, p. 13)

He further writes: “Despite of considering them (the prophets and Awliya) as the servants of Allah, whoever believes the prophets and Awliya as his/her helper and intercessor becomes like Abu Jahl in the matters of Shirk.” (Ibid. p. 14)

Prophets and Satan are equal in knowing the Unseen: Molvi Ismail Dehlavi has written: “And about this subject (mysticism of the Unseen) there is no difference between the Prophets and Awliya, Jinn, Shaitaan, ghosts and fairies.” (Ibid. P.14)

Deobandi’s most respected noble Hakimul Ummat, Molvi Ashraf Ali Thanwi writes: “To express a definite opinion about having Ilm-e-Ghaib (Knowledge of the Unseen) by his gracious personality (the Holy Prophet) is correct. Then let us enquire whether it means partial knowledge of the unseen or total knowledge of the Unseen? If it means the partial knowledge of the unseen, then what is so special about Huzoor (the Holy Prophet) because such (partial) knowledge of the unseen is proved for Zayd, Amr, even for children and madmen and animals and beasts.” (Hifzul Imaan, p. 15)

Disgraced worse than a cobbler: Molvi Ismail Dehlavi writes: “This should be believed that each creation whether large or small, in front of Allah’s dignity is disgraced worse than a cobbler.” (Ibid. p. 18)

Prophets are powerless and ignorant: Molvi Ismail Dehlavi writes: “There is no greatness in the fact that prophets and Awliya have attained from Allah, the knowledge to use some of their power to the degree that, whoever they like they can finish off, or give children, or free them from difficulties, or fulfill wishes, or give victory or defeat, or make someone rich or poor, or take someone’s throne off them, or put faith (Imaan) in someone’s heart, or heal a sick person, or take someone’s health from them, in all these facts all creations large or small are equal – completely powerless and humble.” (Ibid. p. 24)

Prophets are our elder brothers: Molvi Ismail Dehlavi writes: “Prophets, Awliya, Imams, spiritual leaders, martyrs meaning every one of Allah’s close servants are all human beings and humble servants, and all creations are brothers, but these have been given greatness and so are our elder brothers.” (Ibid. p.44)

Hazrat Muhammad will die and turn into soil: Molvi Ismail Dehlavi has reported the Holy Prophet to have said: “One day I will die and my body will turn into soil (ashes).” (Ibid. p.45)

Deobandi scholars are the Prophet’s tutors: Molvi Khalil Ahmad Ambethvi writes: “One righteous person meets the Holy Prophet in his dream. He notes that the Prophet is talking in Urdu language. So he asked him, ‘How did you learn this language while you are an Arab?’ The Holy Prophet replied: ‘Since I have been involved with Madarsa Darul Uloom Deoband, I have learnt this language.’ Subhanallah, this clearly indicates the integrity of this Darul Uloom.” (Baraheen-e-Qati’a.)

Denial of the Last Prophet: Molvi Qasim Nanotvi, the founding father of Darul Uloom Deoband writes: “If at all some prophet comes after the Holy Prophet’s era, it would not make any difference to the status of the Holy Prophet as the Seal of prophets.” (Tahzeerunnas, p. 25)

It was this vague statement which later encouraged Mirza Ghulam Ahmad Qadiani to declare himself as a prophet in the form of Promised Maseeh.

Satan comes in the form of the Holy Prophet (sallal laahu alaihi wasallam): The most recognized Mujaddid of the Wahabis and Deobandis, Ibn-e-Taymiyya writes: “Angels don’t help anybody in Shirk, not in life or in death, nor do they like to do so. However, Satan sometimes does help and comes in the form of a human being and makes himself visible to them so that they see him with their eyes and sometimes Satan says to them, “I am Abraham, I am Jesus, I am Muhammad, I am Khizr, I am Abu Bakr, I am Umar, Usman, Ali or such and such Sheikh etc.” (Kitabul Wasilah, p.41)

A Thought of the Holy Prophet (sallal laahu alaihi wasallam) during the Salaah invalidates Salaah: Molvi Ismail Dehlavi writes: In Namaz thought of intercourse with your wife or evil temptation of adultery is better, and to think about a Shaikh or a pious person even thinking about the Holy Prophet is much worse than thinking of your own donkey or oxen.” (Siraat-e-Mustaqeem, Farsi, p.86)

Call the Prophet (sallal laahu alaihi wasallam) for help is Shirk: Molvi Ismail Ghaznawi writes: “Whoever says Ya Rasoolallah or Ya Ali or Ya Ibne Abbas or Ya Abdul Qadir Jilani or some other wali’s name or cries for their mercy and by this call they want their help and attention which is not in anyone’s power except Allah, for example to heal a sick person, to win over an enemy or stay away from bad times etc. So in these situations to ask for anyone’s help except from Allah is Shirk (to associate with Allah) and whoever does this is a Mushrik. This is Shirk-e-Akbar and they have reached that degree. It does not matter if their belief is that it is through Allah or in fact really Allah that is helping them and this is just a way of getting to Allah, in other words all this is Shirk and to kill such a person is allowed and to rob their possessions is also allowed.” (Tohfa-e-Wahhabiyyah, originally written by Suleman bin Sehman Najdi and translated in Urdu by Ismail Ghaznawi p. 59)

Visiting Holy Prophet’s (sallal laahu alaihi wasallam) Grave is the same as adultery: Deobandi Molvi Husain Ahmad Madani writes about the Wahabis and their beliefs and stating how he opposes these beliefs. He states that the Wahabis have written: “Wahabis classify a pilgrimage to Madina Munawarah (with the intention to visit the Holy Prophet’s sacred shrine as an adultery.” (Ash-Shahabus Saaqib, p. 46)

A stick is more beneficial than the Holy Prophet (sallal laahu alaihi wasallam): Molvi Husain Ahmad Madani has reported that the Saudi Wahabis have written: “A stick in our hands is more profitable to us than the Holy Prophet at least we can get rid of dogs with it, we can’t even do that with the Holy Prophet.” (Ash-Shahabus Saaqib, p. 47)

Demolition of the Prophet’s (sallal laahu alaihi wasallam) Grave is Wajib: Nawab Siddique Hasan Bhopali writes: “Whatever that has been made in the form of a grave and which is of course against Shariat is forbidden and to demolish them down to earth’s level is Wajib for all Muslims without any concession, whether it is a Prophet’s grave or of any other person”. (Urf al Jadi Farsi version, p. 60)

Dear Readers! I have taken much of your precious time but it was necessary for me to present to you the false ideologies and disbelief of the Wahabis and Deobandis whom Molvi Ibham, in his asinine ecstasy is giving a clean chit and regarding, rather adoring them, as his spiritual leaders.

Now I come to the concluding part of the lecture of Molvi Bla-Bla. He has a satanic instinct in his blood, which he might have inherited from his ancestors, to level baseless charges without putting forth any evidence or documentary proof. Molvi Ibham appears to me as a daydreamer who perceives so many falsities through his perverted imagination, which lacks the faculty of reasoning. The following paragraph from his lecture is an ample proof of this.

“They say Rasul of Allah (SallalahoAleheWasallam) did not complete his mission, they believe he left some points of achievements for others such as Ahmed Raza Khan. Ahmed Raza Khan fulfilled his task magnificently,”

Let Molvi Ibham produce single evidence to the effect that any of the followers of Imam Ahmad Raza Khan (rahmatullah alaih) has written that the Holy Prophet (sallal laahu alaihi wasallam) did not complete his mission and that he left some tasks to be performed and achieved by Ahmad Raza Khan. Molvi Ibham must surely be having the list of the tasks, which the Holy Prophet (sallal laahu alaihi wasallam) left undone. Can he present the list? If Molvi Ibham presents a single evidence to this effect, once again, I am ready to pay him one lakh rupee cash as a reward.

Another wild allegation by Molvi Ibham: – “There was a milad shariff majlis, when the crowd had gathered, a snake appeared and quickly slithered into a position below the mimber. As long as he majlis carried on, it kept on listening. When the Milad majlis ended, the snake went away. It harmed no one, neither coming nor leaving. People desired to kill it. Mirza Saheb reported it, (a Berelwi) he restrained them from such an action, from killing the snake. He regarded the snake as an official guest, meaning the Prophet. So on one should not kill it.” Malfoozaat Vol. 4 P.36

They say this is how Nabi (SAW) comes in many forms in their majlises (gatherings).

As I have told earlier, Molvi Ibham is quite at home in deriving silly conclusions and then attributing them to the followers of Imam Ahmad Raza Khan (rahmatullah alaih). The above excerpt is also one such idiotic conclusion. He goes on guessing things.

Molvi Ibham has presented himself as an authority on Barelwism. The way he has misquoted the sayings and writings of Barelwi Ulema, indicates as if Molvi Ibham has studied this school of thought very closely. “The Berelwi write in their final writing and that is the sun has sat on Islam and it’s Prophet and that it has risen on its teaching of Ahmed Raza Khan and it’s called Berelwism. They say it’s naturally for the sun to set, and the sun of Nabi (SallalahoAleheWasallam) has sat, and the sun of Ahmed Raza Khan has risen”.

One of my friends saw the writings of Molvi Ibham and remarked: Who is this idiot that does not know even the basics of English grammar? I pacified my friend by saying: He is the Abu Jahl of our times. I should not have given any response to this ignorant man, but I thought that if I keep silence, his writings would create doubts in the minds of righteous Muslims and confuse them about the great theologian of the East, Imam Ahmad Raza Khan (rahmatullah alaih) of Bareilly.

I invoke Allah, to save the believers from the falsities of the disciples of Shaitaan like this Ibrahim. May Allah Almighty fill the grave of Imam Ahmad Raza (rahmatullah alaih), the Muhaddith of Bareilly with Noor and heighten his status among the followers of the Holy Prophet. May Allah accept the valuable services rendered by Imam Ahmad Raza Khan (rahmatullah alaih) to save the Islamic faith from the dirty clutches of Deobandis and Wahabis. O Allah! Lead us to Straight path; Path of those whom Thou hath favoured; Not the path of those who earned Thine wrath and went astray. Ameen.