Saturday, March 26, 2011
Chapter 1 : Barailwiyyah
Sheikh Ihsaan Ilaahi Zaheer
Translated and Prouced by: Waseelatus Salafiyyah.
We would like to inform the readers that the work presented in this translation should not be used except to learn the refutation upon the deviant Sufi sect al-Barailwiyyah. As for some of the names mentioned in the work then their mention is not an automatic Tazkiyyah for them, as their condition for the most part is unknown and due to the lack of resources to investigate them as well as it being outside the scope of this work detailed explanations cannot be provided.
However it should be known that shayk Ihsaan Ilaahi Zaheer was very severe in refuting the Ahlul Bidah, such as the Barailwees and the Raafidah and their likes. And we pray that Allah reward him for his relentless efforts and forgive him his shortcomings.
History and its Founder
In Pakistan, Barailwiyyah is a school from many schools of Hanafiyyah.
The composition and organization of the Aqaaid which the Brailwees stick to, was done by the Mujaddid of the followers of the Barailwee school of thought, Ahmad Raza Barailwee. The reason of the naming of Barailwiyyah is the same.
Janab Ahmad Raza was born in the city (Barailee) in the state of Uttar Pradesh (UP) in India.
Apart from Barailwees it is worthwhile to mention Deobandis and Tawheedis from the other groups of Hanafiyyah.
The founding guide of Barailwiyyah was born in a literary family. His father, Naqi Ali and his Grandfather Raza Ali are counted among the famous scholars of Hanafiyyah.
He was born on 14 June 1865. He was named Muhammad. His mother named him Aman Mian. His father named him Ahmad Mian and his grandfather named him Ahmad Raza.
But Jenab Ahmad Raza was not content with any of these names and named himself Abdul Mustafaa. And he used to use this name extensively in letters and writings. His color was extensively black. His opponents often used to taunt him because of the blackness of his face. One of the books written in his opposition was named (The dirt on the black liar's face).
His nephew has also corroborated it. He writes, " In the beginning of his life his color was dark wheatish. But the continuous work and toil had removed the brightness and luster from his color".
Janab Ahmad Raza was lean and thin. He suffered from kidney pain and oher diseases that caused weakness. He had continuous pain in the back. Similarly he often used to be gripped in headache and fever. He had a defect in his right eye. It was continuously affected and it had lost vision because of it's continuous watering. He treated it for a long time but it did not recover. Once food was kept in front of him. He ate the dish but did not touch the Chapatis. His wife asked him, what is the matter? Why did you stop at the dish only? Why didn't you take the Chapatis? He replied that he could not see them. Even though they were just kept nest to the dish.
Jenab Barailwee was affected with forgetfulness. His memory was weak. Once he kept his glasses on his forehead. After finishing talking he began to search them. He couldn't find the glasses and glasses and forgot that he kept them on his forehead. he was worried for a while and then incidentally his hand went to his forehead and the glasses fell in place on his nose. Then he realized that the glasses were on his forehead.
Once he was affected by bubonic plague and vomited blood. He was high tempered.
He Used go get angry quickly. With regards to his tongue he was very careless. He used to curse and taunt frequently. He used to use vulgar language extensively. Sometimes, in this matter he used to cross limits and used to say such words that what emanated from him would not befit a person of knowledge, not even a common person.
One of his followers is also compelled to say that, " He used to be very stern tempered towards his opponents and in this matter used to disregard the Shar'ee limits.
This is the reason that people started to get disgusted with him. Many of his good friends left him because of this habit. Among them is Maulvi Muhammad Yaasin who was the Mudir of Madrasah " Ishaa'iah al-Uloom " and who was considered by Ahmad Raza as his teacher. Even he left him.
And the top of this, he kept on loosing the grip on the Madrasah Misbaah al-Tahzeeb, which was built by his father peevishness, high temperament, strong language and Takfeer of Muslims and its management sidelined him and went and joined the ranks of Wahhabis. And the condition came to this such that in the center of Barailwiyyah not even a single Madrasah was left with the group of Ahmad Raza. Inspite of this ' Alaa Hazrat was present there with all his activities.
As for as Barailwees are concerned, then they like many other false sects concoct false stories and baseless incidents while describing the excellence of their Imaams and Aqaa'id. They do not take notice that the lies they concoct would be a reason for degradation or derision for someone instead of raising his rank and status.
Accordingly it is said about him (i.e. Ahmad Raza), " His intelligence and understanding was such that when he was mere four years old, when other children don't even notice their existence, he finished reading the full Quran. At the customary occasion of "Bismillah Khawani" an event occurred that amazed and shocked the people. After teaching him "Bismillaahi rahmaanir raheem" , his reacher began to teach him "Alif", "Baa", "Thaa". When the time for "Laam Alif" "Laa" came, he remained quiet. The teacher asked him again, "Go ahead, say "Laam Alif". Then Hazoor (i.e. Ahmad Raza) said we've already studied them, then why repeat? At this his grandfather, Maulana Raza Ali Khan Sahib, Highly Respected, said: Son! Obey the teacher. Hazoor looked at him. The grandfather understood by his religious intuition, that the boy has a doubt that this is the statement of Huroof Mufaridah. Then why is there a Markab letter in it? Keeping in view the boy's age it was not appropriate to reveal the secret, but the grandfather thought that this boy is going to grow up to be a Sun of knowledge and understanding and will rise over the horizon of the world. Accordingly he said, "Son Your statement is correct. But actually the "Alif" you read earlier is a Hamzah and this is the Alif, But Alif is always "Sakin" and since the beginning is not possible with a "sakin" that is why a letter, meaning "Laam" is brought in front of it and its completion is the purpose. Then Hazoor said in its reply that and letter would be enough for it, then why is "Laam" so specific? "Baa" "Taa", "Daal and "Seen" could also be used in the beginning. The grandfather hugged him in extreme joy and prayed for him from his heart. And then said, "Laam" and "Alif" has apparently a specific relation. And evidently or openly in writing both of their shapes are similar. "Laa" or "Al" is because the "Qalb" of "Laam" is "Alif" and the "Qalb" of "Alif" is "Laam"
Analyze this meaningless narration. Imagine what kind of knowledge based argument and absurd rules and laws being used as a base to demonstrate "Alaa Hazrat's " intelligence and ability.
Even no one from Arabic speaking people has this knack to understand this completely absurd rule and explain this. But these non-Arabs have understood this (absurd) 'relation between "Alif" and "Laam" based on their looks and nature and have wxplained it.
Actually these Barailwees don not just want to strike a resemblance between their Imaam and the Prophets and Massengers but they want to give them precedence over them. And they want to establish that their Imaam and founder was not in need of knowledge from anyone but Allah had made his chest a center of knowledge and sciences and all this knowledge was a revelation upon him. This matter can also be explained in this statement of Naseem Bastawi where he writes, " The Aalimul Ghaib" has made your(i.e. Ahmad Raza) blessed chest and made it a store of knowledge and sciences and filled and enriched your mind and brain and heart and soul with reflections of belief and certainty and pure feelings and thoughts. But as every human has to deal with and have relation with the world, that is why apparently 'Alaa Hazrat(i.e. Ahmad Raza ) radiallaahu Anhu (ma'Aazallaah) had to walk on the roads.
What it means that apparently Jenab Ahmad Raza Sahib took knowledge from his teachers but in actuality he was in no need of it because his teacher is Allah himself!
Jenab Barailwee writes about himself, "Headache and Fever are those blessed diseases that used to happen to the prophets , alaihimussalaam". And further ahead he writes, Alhamdulillah that i have frequent fever and headaches".
Jenab Ahmad Raza wants to portray this impression that his bodily condition has resemblance to that of prophets. To prove his sanctification he writes, " My date of birth in Abjadi from is derived from thsi Aayah Quran where it is said,
"For such He has written faith in their hearts, and strengthened them with Rooh (proofs, light and true guidance) from Himself." (Surah al-Mujaadilah 58:22)
Further, it is written about him by his followers, "His teacher was repeatedly saying 'Fatha' in a particular Aayah and he used to recite it with 'Kasrah'. After seeing this his grandfather, rahimahullah, called him and asked for the copy of Quran and saw that there were vowel mistakes in the book. Meaning, the 'Kasrah' which was emanated fro the true tongue of the Hazoor Sayyidee 'Alaa Hazrat was correct, and then he asked, "Why didn't you recite the way the Maulvi Shahid was reciting" and he replied, " I used to intend to recite how he recited but I could not control m tongue.
The result is that " Alaa Hazrat" had attained the station of " innocence from errors" from childhood only! Not only do the jjBarailwees want to deduce this conclusion by relating such incidents but also they clearly affirm this belief for their Imaam and Fuunder. Accordingly Abdul Hakeem Qadri writes, " The pen and tongue of Alaa Hazrat was safe from all kinds of slips and errors in spite of knowing thsi that an "Aalim" always falls into some kind of error but there did not occur even a mistake of a single point from Alaa Hazrat.
One another gentleman writes, Alaa Hazrat never uttered from his tongue and Gair Shar'ee ( un legislated ) word. Allah kept him safe from all kinds of slips and errors.
Also, Alaa Hazrat was free from mistakes from childhood. The following of the straight path was made a trust in him.
The author writes in "Aswaar Raza" Allah had purified his pen and tongue from all mistakes.
It is also said, Alaa Hazrat was in the hands of Gauthe Aazam like a pen is in the hands of writer, and Gauthe Aazam was in the hands of Messenger of Allah (Sallallaahu Alaihi Wasallam) like a pen is in the hands of a writer and Messenger of Allah himself would nod say anythings other than revelation.
One barailwee poet writes regarding Alaa Hazrat
The Haqq's Raza (pleasure) is Ahmad's Raza (pleasure)
Ahmad's Raza (pleasure) is the wish of Raza (Ahmad Raza).
Another one of his followers writes, "The existence of Alaa Hazrat is a sign from amongst the signs of Allah.
One of the mockers of the companions (radiallaaahuaAnhum Ajma'een) of the Messenger writes about his Imaam and guide, "The Zirayaarah of Alaa Hazrat has reduced the desire to have the Ziyaarah of the companions".
While exagggerating, quite often the handhold of intellect slips away. One of the Barailwee writers becoming a proof of this writes, "one day at the blessed age of just three and a half (he) was present near his Masjid and a person in the clothes of Arabs come by and spoke to him in Arabic. He spoke with him in fluent Arabic and after that he (i.e. the man in clothes of Arabs) was never seen again".
Another writes, "One day the teacher said, "O Ahmad! Are you human or a jinn.
It takes me time to teach you but it takes no time for you to learn." At the age of 10, his father, who also used to teach him, said, "You don't learn from me but you teach me."
It is worth mentioning here that his teacher Mirza Gulam Qadir Baig was the brother of Gulam Ahmad Qaadyaani.
Jenab Bastawi Sahib narrating about his Imaam's knowledge and excellence writes, "He achieved the honor of the degree and Dastaar at the age of fourteen. On the same day he gave an answer on the Mas'ala of suckling to his respected and beloved father. The answer was completely right. From this, his respected father estimated his intelligence, and ability and from that day he took on the job of issuing Fataawa.
Before this he in his blessed age of eight he wrote an answer on an issue of inheritance. What had happened was that his respected father was out of town, and question had arrived and he had replied and on his respected father's return he showed it to him. On seeing it he said that it seems that the answer is written by Aman Mian (i.e. Alaa Hazrat). He should not write so soon. But at the same time he remarked that it would be a feat if any elder one wrote such an answer!.
This statement proves that Alaa Hazrat had started issuing Fataawa's by the age of eight, but Alaa Hazrat himself writes, "I issued the first Fatwa in 1286 Hijri when I was thirteen years old and on the same day Prayer and other Ahkaam became obligatory on me.
This means that Bastawi Sahib is saying that Alaa Hazrat began issuing Fataawa in complicated issues like inheritance at just eight years of age whereas Alaa Hazrat himself contradicts him by saying that he issued the first Fatwa at the age of thirteen years.
What is more preposterous is that the Barailwees claim that he had completed his studies and had achieved his San'd Faraagah (final degree) when he was only 14 years old.
And at many other occasions they contradict themselves, and accordingly the writer of Hayaat Alaa Hazrat, Zafaruddin Bihari writes, "Alaaa Hazrat wanted to learn some selected sciences from Maulana Abdul Haqq Kharabadi but he did not agree to teach him. He gave the reason that Ahmad Raza uses very strong language against his opponents." Bastawi says that he was twenty years old when this incdent occurred.
Similarly one of Barailwee Sahib's followers writes, Alaa Hazrat became the honored student of Syed Aal Rasool Shah in 1294 Hijri and received the certificate of Ijaazah in Hadeeth and other sciences from him.
Zafar Bihari Sahib says, "He studied many sciences from Syed Aal Rasool Shah's son Abul Husain Ahmad in 1269 Hijri.
Any how, on one side Barailwees want to portray that Ahmad Raza completed his education when he was thirteen or fourteen years old and on the other side in its opposition, contradict it. Now who would not know that from 1272 Hijri, when Ahmad Raza was born to 1296 Hijri is a span of 26 years, and if he was still acquiring knowledge in some sciences in 1296 Hijri then what does it mean that he had acquired San'd Faraagah when he was 14 years old?
But someone much earlier had said "LaaZaakirah LiKazzaab", i.e. Liars do not have a (good) memory.Family and Occupation.
Only this is known about the family of Ahmad Raza that his father and grandfather are counted among the scholars of Hanafiyyah.
Although the opponents of Ahmad Raza allege that he belonged to a Shia family, and he performed Taqi'ah and did not show his reality all his life so that he could live amongst Ahlus Sunnah and propagate Shia beliefs.
Some of the proofs that his opponents use for it are as follows.
1. The names of Jenab Ahmad Raza's father and grandfather and those before them shows resemblance to names found amongst Shia. His full name with genealogy is: Ahmad Raza bin Naqee Ali bin Raza Ali bin Kaazim Ali.
2. Alaa Hazrat of Barailwiyyah has uttered some un-fitting statements regarding the Mother of the Believers, Aaishah (radiallaahuAnha). No one who attributes himself to the Aqeedah of Ahlus Sunnah would ever even imagine (or say) like that. In one of his odes he writes in Hadaa'iq Bakhshish v.3, p.23.
3. He played a prominent role in propagating some of the Aqaa'id taken from the Madhab of Shia.
No shia would have achieved this kind of success that Ahmad Raza Sahib achieved in guise of Taq'iah. He even wrote some treatises so that to cover his disguise which apparently were against Shia and in favor of Ahlus Sunnah. This is the summary of Taq'iah and he fulfilled all of its requirements.
4. Jenab Ahmad Raza Sahib used narrations in many of his works that are exclusive narrations of Shia's and these narrations have no association with the Aqaaid of Ahlus Sunnah.
For example:
A- Ali (radiallahuAnhu) will distribute Hell on the Day of Judgment.
B- Fatimah (radiallahuAnha) was named as such because Allah has protected her and her progeny from Hellfire.
C- Sanctifying the Imaams of Shia he elaborated this creed that Agwaath began with Alee (radiallahuAnhu) and continued till Hazan Askaree. He reproduced the same chain that coincides with that of the Imaams of Shia's.
D- Ahmad Raza left all other companions and declared Alee (radiallahhuAnhu) as Mushkil Kushaa and said, "One who supplicates with the famous Du'a of Saifi (which reflects the Aqaa'id of Shia), his difficulties are removed."
The Du'a of Saifi is: "Call Ali who manifests wonders. You will find him as one who helps. O Ali, by the mediation of your Walaayah (canonization) all worries are extinguished.
E- Similarly he made famous the usage of 'Panjtan Paak' and promulgated this couplet, which means, "There are five who's Barakah remove all my afflictions- Muhammad, Ali, Hasan, Husain and Faatimah.
F- In affirmation of the article of 'Jafar' that resembles the Shia Aqeedah, he writes in his book Khaalis al-Itiqaad, "Jafar is a book made of Leather which was written by Imaam Jaafar for 'Aal Bait'. In it is mention of all the things of necessity. Similarly all events which will happen till the Day of Judgment are mentioned in it.
G- Similarly he writes about the Shia article, 'al-Jaami'ah, "that al-Jaami'ah is that scripture in which Ali (radiallhuAnhu) wrote in alphabetical order all the incidents of the world. From his children knowledgeable of all matters and incidents (last sentence words unclear).
H- Jenab Barilwee has mentioned one more Shia narration, that, "It was asked of Imaam Raza (eighth Imaam of Shia's) to teach them a supplication which could be recited at the graves fo 'Ahlul Bait'. So he replied that one should go near the grave and recite 'Allahu Akbar' forty times and say, 'Assalaamu Alaikum Yaa Ahlul Bait'. O Ahlul Bait, I make you as an intercession in front of Allah for my problems and ailments and I declare myself free from the enemies of the family of Muhammad (sallallaahu Alaihi Wasallam)."
This means that he made famous such narrations such that he could portray the Imaams of Shia as hallowed for Muslims and declare them better than the companions and the scholars of Ahlus Sunnah. Even though there is no relation of the chain of Imaams of Shia and such narrations with Ahlus Sunnah.
I- Jenab Ahmad Raza writes in his book so that the Shia T'aziah could find acceptance that, "there is no problem in having a replica of Hazrat Huzrat Husain's tomb in your house to derive benediction from it."
Many more such examples can be found in his books and writings.
5. Jenab Ahmad Raza also approved of the tradition of Ba'iah of the Imaams of Shia's. In this regard he put down a passage in Arabic that proves the reality of all his claims of Knowledge and proficiency in Arabic language. He writes,
How meaningless is this composition,
Either way this passage is nothing but complete indecent usage of words as well as complete nonsense.
The sum of this argument is that Ahmad Raza strived to bring the Muslims closer to the Shia and Raafidah by mentioning the Imaams of Shia in this particular order.
6. Jenab Barilwee pronounced Takfeer on the scholars of Ahlus Sunnah in the Indian Sub-Continent and issued a Fatwaa that the ruling of their Masaajid is same as that for homes, and it is not correct to consider them houses of Allah.
Similarly he declared it forbidden to sit with Ahlus Sunnah and to marry them. As far as Shia ar considered, then he used to recommend names from their Imaam Baada's 'Abjadi methods.
7. It is alleged for Ahmad Raza Barailwee that he was a Shia, Raafidhee because he wrote many exaggerated passages in praise of Imaams of Shia in the same fashion as theirs (i.e.Shia's).Means of Income.
There are many different narrations about Ahmad Raza Barailwees occupation. It has come that he belonged to a Zamindaar family and for family expenditure he used to receive yearly sums of money on which he sustained.
Sometimes the yearly sum used to be insufficient and he had to resort to taking loans, as (sometimes) he did not even have money to buy a postal stamp.
It is also mentioned that he used to get exhaustive wealth from a higher (heavenly) hand. It is narrated by Zafaruddeen Bihari that Jenab Barailwee Sahib used to have a lacked chest, which he used to open only in need, and whenever he used to open it, he did not open it completly. He used to extend his hand in it and used to remove money, jewelry, clothes or whatever he wished from it.
Jenab Barailwee's son says that Ahmad Raza used to often distribute jewelry and many other things to his friends and other people, and he used to take all this from that small chest. We used to wonder how could so many things come from it.
His opponents alleged that there was nothing like the heavenly hand the locked chest. It was the hand of English establishment that used to provide him with all these riches to fulfill their objectives and create rifts amongst the Muslims.
It is my opinion that most of his wealth was from gifts and payment for keeping (valuables as) a trust, like it is a custom commonly found here that the villagers keep their belongings and valuable with the learned men amongst them, and that is means of living for them.
One of his followers says, "Once he (i.e. Ahmad Raza) did not have with him for spending even a Damdi. He was worrying all night. In the morning a merchant happened to come by and he gave him Rupees as a gift.
Once he did not have any money even to buy a postal stamp and one of his disciples sent him 200 Rupees.
As far as Zamindaari and the closed chest are concerned then there is no truth in them. It is not proven from any source that his family was related to agricrlture. And the stories about the miracles and the chest are fictional stories made up by his followers to raise him in rank and status. All are baseless statements. Then how is it wxplained that along with the chest, he had to loan money and accept donations from his followers!?Habits and Manner of Discourse.
Brailwee Alaa Hazrat used to chew Paan quiet frequently, as much as in Ramadaan after breaking the fast he used to be content only on Paan.
He used to smoke a Hukka as well. He used to prefer Hukka over other things to eat and drink, and just like some backward and uncultured people commonly found here, he used to entertain his guests with Hukka.
It is interesting to Know that it has been narrated from Barailwee Alaa Hazrat, "that I do not say Bismillah while using Hukka so that the Shaytaan can also be my partner in it.
He had a habit of kissing people's feet. One of his devotees narrates, "He used to kiss the feet of Hazrat Ashrafee Mian.
According to one narration whenever someone would come after performing Hajj he would kiss his feel.Style of Speaking.
He used to use very harsh language against his opponents even it they opposed him for a small matter. In this matter he did not discriminate. He used to use very rude and offensive words (in his speech). And among such words with which he used to address his opponents were 'Dog', 'Pig', 'Kaafi', 'Sarkash', 'Faafir', 'Murtad', and many similar words. He would utter such words without fear of regret. None of his books is free from this mode of speech.
The mention of his 'sweet speech' has already proceeded (in the footnotes). As a sample we will quote a snippet from some of his works that will help the readers imagine his style of speaking.
He writes while regarding the Deobandis.
Sheikh Ihsaan Ilaahi Zaheer
Translated and Prouced by: Waseelatus Salafiyyah.
We would like to inform the readers that the work presented in this translation should not be used except to learn the refutation upon the deviant Sufi sect al-Barailwiyyah. As for some of the names mentioned in the work then their mention is not an automatic Tazkiyyah for them, as their condition for the most part is unknown and due to the lack of resources to investigate them as well as it being outside the scope of this work detailed explanations cannot be provided.
However it should be known that shayk Ihsaan Ilaahi Zaheer was very severe in refuting the Ahlul Bidah, such as the Barailwees and the Raafidah and their likes. And we pray that Allah reward him for his relentless efforts and forgive him his shortcomings.
History and its Founder
In Pakistan, Barailwiyyah is a school from many schools of Hanafiyyah.
The composition and organization of the Aqaaid which the Brailwees stick to, was done by the Mujaddid of the followers of the Barailwee school of thought, Ahmad Raza Barailwee. The reason of the naming of Barailwiyyah is the same.
Janab Ahmad Raza was born in the city (Barailee) in the state of Uttar Pradesh (UP) in India.
Apart from Barailwees it is worthwhile to mention Deobandis and Tawheedis from the other groups of Hanafiyyah.
The founding guide of Barailwiyyah was born in a literary family. His father, Naqi Ali and his Grandfather Raza Ali are counted among the famous scholars of Hanafiyyah.
He was born on 14 June 1865. He was named Muhammad. His mother named him Aman Mian. His father named him Ahmad Mian and his grandfather named him Ahmad Raza.
But Jenab Ahmad Raza was not content with any of these names and named himself Abdul Mustafaa. And he used to use this name extensively in letters and writings. His color was extensively black. His opponents often used to taunt him because of the blackness of his face. One of the books written in his opposition was named (The dirt on the black liar's face).
His nephew has also corroborated it. He writes, " In the beginning of his life his color was dark wheatish. But the continuous work and toil had removed the brightness and luster from his color".
Janab Ahmad Raza was lean and thin. He suffered from kidney pain and oher diseases that caused weakness. He had continuous pain in the back. Similarly he often used to be gripped in headache and fever. He had a defect in his right eye. It was continuously affected and it had lost vision because of it's continuous watering. He treated it for a long time but it did not recover. Once food was kept in front of him. He ate the dish but did not touch the Chapatis. His wife asked him, what is the matter? Why did you stop at the dish only? Why didn't you take the Chapatis? He replied that he could not see them. Even though they were just kept nest to the dish.
Jenab Barailwee was affected with forgetfulness. His memory was weak. Once he kept his glasses on his forehead. After finishing talking he began to search them. He couldn't find the glasses and glasses and forgot that he kept them on his forehead. he was worried for a while and then incidentally his hand went to his forehead and the glasses fell in place on his nose. Then he realized that the glasses were on his forehead.
Once he was affected by bubonic plague and vomited blood. He was high tempered.
He Used go get angry quickly. With regards to his tongue he was very careless. He used to curse and taunt frequently. He used to use vulgar language extensively. Sometimes, in this matter he used to cross limits and used to say such words that what emanated from him would not befit a person of knowledge, not even a common person.
One of his followers is also compelled to say that, " He used to be very stern tempered towards his opponents and in this matter used to disregard the Shar'ee limits.
This is the reason that people started to get disgusted with him. Many of his good friends left him because of this habit. Among them is Maulvi Muhammad Yaasin who was the Mudir of Madrasah " Ishaa'iah al-Uloom " and who was considered by Ahmad Raza as his teacher. Even he left him.
And the top of this, he kept on loosing the grip on the Madrasah Misbaah al-Tahzeeb, which was built by his father peevishness, high temperament, strong language and Takfeer of Muslims and its management sidelined him and went and joined the ranks of Wahhabis. And the condition came to this such that in the center of Barailwiyyah not even a single Madrasah was left with the group of Ahmad Raza. Inspite of this ' Alaa Hazrat was present there with all his activities.
As for as Barailwees are concerned, then they like many other false sects concoct false stories and baseless incidents while describing the excellence of their Imaams and Aqaa'id. They do not take notice that the lies they concoct would be a reason for degradation or derision for someone instead of raising his rank and status.
Accordingly it is said about him (i.e. Ahmad Raza), " His intelligence and understanding was such that when he was mere four years old, when other children don't even notice their existence, he finished reading the full Quran. At the customary occasion of "Bismillah Khawani" an event occurred that amazed and shocked the people. After teaching him "Bismillaahi rahmaanir raheem" , his reacher began to teach him "Alif", "Baa", "Thaa". When the time for "Laam Alif" "Laa" came, he remained quiet. The teacher asked him again, "Go ahead, say "Laam Alif". Then Hazoor (i.e. Ahmad Raza) said we've already studied them, then why repeat? At this his grandfather, Maulana Raza Ali Khan Sahib, Highly Respected, said: Son! Obey the teacher. Hazoor looked at him. The grandfather understood by his religious intuition, that the boy has a doubt that this is the statement of Huroof Mufaridah. Then why is there a Markab letter in it? Keeping in view the boy's age it was not appropriate to reveal the secret, but the grandfather thought that this boy is going to grow up to be a Sun of knowledge and understanding and will rise over the horizon of the world. Accordingly he said, "Son Your statement is correct. But actually the "Alif" you read earlier is a Hamzah and this is the Alif, But Alif is always "Sakin" and since the beginning is not possible with a "sakin" that is why a letter, meaning "Laam" is brought in front of it and its completion is the purpose. Then Hazoor said in its reply that and letter would be enough for it, then why is "Laam" so specific? "Baa" "Taa", "Daal and "Seen" could also be used in the beginning. The grandfather hugged him in extreme joy and prayed for him from his heart. And then said, "Laam" and "Alif" has apparently a specific relation. And evidently or openly in writing both of their shapes are similar. "Laa" or "Al" is because the "Qalb" of "Laam" is "Alif" and the "Qalb" of "Alif" is "Laam"
Analyze this meaningless narration. Imagine what kind of knowledge based argument and absurd rules and laws being used as a base to demonstrate "Alaa Hazrat's " intelligence and ability.
Even no one from Arabic speaking people has this knack to understand this completely absurd rule and explain this. But these non-Arabs have understood this (absurd) 'relation between "Alif" and "Laam" based on their looks and nature and have wxplained it.
Actually these Barailwees don not just want to strike a resemblance between their Imaam and the Prophets and Massengers but they want to give them precedence over them. And they want to establish that their Imaam and founder was not in need of knowledge from anyone but Allah had made his chest a center of knowledge and sciences and all this knowledge was a revelation upon him. This matter can also be explained in this statement of Naseem Bastawi where he writes, " The Aalimul Ghaib" has made your(i.e. Ahmad Raza) blessed chest and made it a store of knowledge and sciences and filled and enriched your mind and brain and heart and soul with reflections of belief and certainty and pure feelings and thoughts. But as every human has to deal with and have relation with the world, that is why apparently 'Alaa Hazrat(i.e. Ahmad Raza ) radiallaahu Anhu (ma'Aazallaah) had to walk on the roads.
What it means that apparently Jenab Ahmad Raza Sahib took knowledge from his teachers but in actuality he was in no need of it because his teacher is Allah himself!
Jenab Barailwee writes about himself, "Headache and Fever are those blessed diseases that used to happen to the prophets , alaihimussalaam". And further ahead he writes, Alhamdulillah that i have frequent fever and headaches".
Jenab Ahmad Raza wants to portray this impression that his bodily condition has resemblance to that of prophets. To prove his sanctification he writes, " My date of birth in Abjadi from is derived from thsi Aayah Quran where it is said,
"For such He has written faith in their hearts, and strengthened them with Rooh (proofs, light and true guidance) from Himself." (Surah al-Mujaadilah 58:22)
Further, it is written about him by his followers, "His teacher was repeatedly saying 'Fatha' in a particular Aayah and he used to recite it with 'Kasrah'. After seeing this his grandfather, rahimahullah, called him and asked for the copy of Quran and saw that there were vowel mistakes in the book. Meaning, the 'Kasrah' which was emanated fro the true tongue of the Hazoor Sayyidee 'Alaa Hazrat was correct, and then he asked, "Why didn't you recite the way the Maulvi Shahid was reciting" and he replied, " I used to intend to recite how he recited but I could not control m tongue.
The result is that " Alaa Hazrat" had attained the station of " innocence from errors" from childhood only! Not only do the jjBarailwees want to deduce this conclusion by relating such incidents but also they clearly affirm this belief for their Imaam and Fuunder. Accordingly Abdul Hakeem Qadri writes, " The pen and tongue of Alaa Hazrat was safe from all kinds of slips and errors in spite of knowing thsi that an "Aalim" always falls into some kind of error but there did not occur even a mistake of a single point from Alaa Hazrat.
One another gentleman writes, Alaa Hazrat never uttered from his tongue and Gair Shar'ee ( un legislated ) word. Allah kept him safe from all kinds of slips and errors.
Also, Alaa Hazrat was free from mistakes from childhood. The following of the straight path was made a trust in him.
The author writes in "Aswaar Raza" Allah had purified his pen and tongue from all mistakes.
It is also said, Alaa Hazrat was in the hands of Gauthe Aazam like a pen is in the hands of writer, and Gauthe Aazam was in the hands of Messenger of Allah (Sallallaahu Alaihi Wasallam) like a pen is in the hands of a writer and Messenger of Allah himself would nod say anythings other than revelation.
One barailwee poet writes regarding Alaa Hazrat
The Haqq's Raza (pleasure) is Ahmad's Raza (pleasure)
Ahmad's Raza (pleasure) is the wish of Raza (Ahmad Raza).
Another one of his followers writes, "The existence of Alaa Hazrat is a sign from amongst the signs of Allah.
One of the mockers of the companions (radiallaaahuaAnhum Ajma'een) of the Messenger writes about his Imaam and guide, "The Zirayaarah of Alaa Hazrat has reduced the desire to have the Ziyaarah of the companions".
While exagggerating, quite often the handhold of intellect slips away. One of the Barailwee writers becoming a proof of this writes, "one day at the blessed age of just three and a half (he) was present near his Masjid and a person in the clothes of Arabs come by and spoke to him in Arabic. He spoke with him in fluent Arabic and after that he (i.e. the man in clothes of Arabs) was never seen again".
Another writes, "One day the teacher said, "O Ahmad! Are you human or a jinn.
It takes me time to teach you but it takes no time for you to learn." At the age of 10, his father, who also used to teach him, said, "You don't learn from me but you teach me."
It is worth mentioning here that his teacher Mirza Gulam Qadir Baig was the brother of Gulam Ahmad Qaadyaani.
Jenab Bastawi Sahib narrating about his Imaam's knowledge and excellence writes, "He achieved the honor of the degree and Dastaar at the age of fourteen. On the same day he gave an answer on the Mas'ala of suckling to his respected and beloved father. The answer was completely right. From this, his respected father estimated his intelligence, and ability and from that day he took on the job of issuing Fataawa.
Before this he in his blessed age of eight he wrote an answer on an issue of inheritance. What had happened was that his respected father was out of town, and question had arrived and he had replied and on his respected father's return he showed it to him. On seeing it he said that it seems that the answer is written by Aman Mian (i.e. Alaa Hazrat). He should not write so soon. But at the same time he remarked that it would be a feat if any elder one wrote such an answer!.
This statement proves that Alaa Hazrat had started issuing Fataawa's by the age of eight, but Alaa Hazrat himself writes, "I issued the first Fatwa in 1286 Hijri when I was thirteen years old and on the same day Prayer and other Ahkaam became obligatory on me.
This means that Bastawi Sahib is saying that Alaa Hazrat began issuing Fataawa in complicated issues like inheritance at just eight years of age whereas Alaa Hazrat himself contradicts him by saying that he issued the first Fatwa at the age of thirteen years.
What is more preposterous is that the Barailwees claim that he had completed his studies and had achieved his San'd Faraagah (final degree) when he was only 14 years old.
And at many other occasions they contradict themselves, and accordingly the writer of Hayaat Alaa Hazrat, Zafaruddin Bihari writes, "Alaaa Hazrat wanted to learn some selected sciences from Maulana Abdul Haqq Kharabadi but he did not agree to teach him. He gave the reason that Ahmad Raza uses very strong language against his opponents." Bastawi says that he was twenty years old when this incdent occurred.
Similarly one of Barailwee Sahib's followers writes, Alaa Hazrat became the honored student of Syed Aal Rasool Shah in 1294 Hijri and received the certificate of Ijaazah in Hadeeth and other sciences from him.
Zafar Bihari Sahib says, "He studied many sciences from Syed Aal Rasool Shah's son Abul Husain Ahmad in 1269 Hijri.
Any how, on one side Barailwees want to portray that Ahmad Raza completed his education when he was thirteen or fourteen years old and on the other side in its opposition, contradict it. Now who would not know that from 1272 Hijri, when Ahmad Raza was born to 1296 Hijri is a span of 26 years, and if he was still acquiring knowledge in some sciences in 1296 Hijri then what does it mean that he had acquired San'd Faraagah when he was 14 years old?
But someone much earlier had said "LaaZaakirah LiKazzaab", i.e. Liars do not have a (good) memory.Family and Occupation.
Only this is known about the family of Ahmad Raza that his father and grandfather are counted among the scholars of Hanafiyyah.
Although the opponents of Ahmad Raza allege that he belonged to a Shia family, and he performed Taqi'ah and did not show his reality all his life so that he could live amongst Ahlus Sunnah and propagate Shia beliefs.
Some of the proofs that his opponents use for it are as follows.
1. The names of Jenab Ahmad Raza's father and grandfather and those before them shows resemblance to names found amongst Shia. His full name with genealogy is: Ahmad Raza bin Naqee Ali bin Raza Ali bin Kaazim Ali.
2. Alaa Hazrat of Barailwiyyah has uttered some un-fitting statements regarding the Mother of the Believers, Aaishah (radiallaahuAnha). No one who attributes himself to the Aqeedah of Ahlus Sunnah would ever even imagine (or say) like that. In one of his odes he writes in Hadaa'iq Bakhshish v.3, p.23.
تنگ و چست ان کا لباس اور وہ جو بن کا ابھار
مسکی جاتی ہے قبا سر سے کمر تک لے کر
یہ پھٹا پڑتا ہے جو بن مرے دل کی صورت
کہ ہوئے جاتے ہیں جامہ سے بروں سینہ وبر
(Na'Aoozu Billaah)مسکی جاتی ہے قبا سر سے کمر تک لے کر
یہ پھٹا پڑتا ہے جو بن مرے دل کی صورت
کہ ہوئے جاتے ہیں جامہ سے بروں سینہ وبر
3. He played a prominent role in propagating some of the Aqaa'id taken from the Madhab of Shia.
No shia would have achieved this kind of success that Ahmad Raza Sahib achieved in guise of Taq'iah. He even wrote some treatises so that to cover his disguise which apparently were against Shia and in favor of Ahlus Sunnah. This is the summary of Taq'iah and he fulfilled all of its requirements.
4. Jenab Ahmad Raza Sahib used narrations in many of his works that are exclusive narrations of Shia's and these narrations have no association with the Aqaaid of Ahlus Sunnah.
For example:
A- Ali (radiallahuAnhu) will distribute Hell on the Day of Judgment.
B- Fatimah (radiallahuAnha) was named as such because Allah has protected her and her progeny from Hellfire.
C- Sanctifying the Imaams of Shia he elaborated this creed that Agwaath began with Alee (radiallahuAnhu) and continued till Hazan Askaree. He reproduced the same chain that coincides with that of the Imaams of Shia's.
D- Ahmad Raza left all other companions and declared Alee (radiallahhuAnhu) as Mushkil Kushaa and said, "One who supplicates with the famous Du'a of Saifi (which reflects the Aqaa'id of Shia), his difficulties are removed."
The Du'a of Saifi is: "Call Ali who manifests wonders. You will find him as one who helps. O Ali, by the mediation of your Walaayah (canonization) all worries are extinguished.
E- Similarly he made famous the usage of 'Panjtan Paak' and promulgated this couplet, which means, "There are five who's Barakah remove all my afflictions- Muhammad, Ali, Hasan, Husain and Faatimah.
F- In affirmation of the article of 'Jafar' that resembles the Shia Aqeedah, he writes in his book Khaalis al-Itiqaad, "Jafar is a book made of Leather which was written by Imaam Jaafar for 'Aal Bait'. In it is mention of all the things of necessity. Similarly all events which will happen till the Day of Judgment are mentioned in it.
G- Similarly he writes about the Shia article, 'al-Jaami'ah, "that al-Jaami'ah is that scripture in which Ali (radiallhuAnhu) wrote in alphabetical order all the incidents of the world. From his children knowledgeable of all matters and incidents (last sentence words unclear).
H- Jenab Barilwee has mentioned one more Shia narration, that, "It was asked of Imaam Raza (eighth Imaam of Shia's) to teach them a supplication which could be recited at the graves fo 'Ahlul Bait'. So he replied that one should go near the grave and recite 'Allahu Akbar' forty times and say, 'Assalaamu Alaikum Yaa Ahlul Bait'. O Ahlul Bait, I make you as an intercession in front of Allah for my problems and ailments and I declare myself free from the enemies of the family of Muhammad (sallallaahu Alaihi Wasallam)."
This means that he made famous such narrations such that he could portray the Imaams of Shia as hallowed for Muslims and declare them better than the companions and the scholars of Ahlus Sunnah. Even though there is no relation of the chain of Imaams of Shia and such narrations with Ahlus Sunnah.
I- Jenab Ahmad Raza writes in his book so that the Shia T'aziah could find acceptance that, "there is no problem in having a replica of Hazrat Huzrat Husain's tomb in your house to derive benediction from it."
Many more such examples can be found in his books and writings.
5. Jenab Ahmad Raza also approved of the tradition of Ba'iah of the Imaams of Shia's. In this regard he put down a passage in Arabic that proves the reality of all his claims of Knowledge and proficiency in Arabic language. He writes,
الھم صل وسلم و بارک علی سیدنا مولانا محمد المصطفی رجیع المکان المرتضا علی الشان الذی رجیل من امتہ خیر من رجال من السالفین و حسین من زمرتہ اھسن من کزا و کنا حسنا من السابقین السید السجاد زین العابدین باقر علوم الانبیا و المرسلین ساقی القوثر و مالک تسنیم و جعفر الذی یطلب مسی الکلیم رضاریہ بالص لاۃ علیہ
Even a scholar with minimal knowledge will know its boorishness, indecency (of words) and purposelessness. The claim for such a person that he spoke fluent Arabic at the age of three is strange!!How meaningless is this composition,
حسین من زمرتہ احسن من کذا و کنا حسنا من السابقین
In یطلب موسی الکلیم رضاریہ بالص لاۃ علیہ who is it meant by موسی الکلیم ? If Musa Kaazim is the intent then what does 'Kaleem' mean? If the prophet Musa (alaihssalaam) is the intent then, did Musa(alaihissalaam)(m'aazAllah) used to send 'Durood' on Imaam Ja'far Saadiq and expect the pleasure of Allah?Either way this passage is nothing but complete indecent usage of words as well as complete nonsense.
The sum of this argument is that Ahmad Raza strived to bring the Muslims closer to the Shia and Raafidah by mentioning the Imaams of Shia in this particular order.
6. Jenab Barilwee pronounced Takfeer on the scholars of Ahlus Sunnah in the Indian Sub-Continent and issued a Fatwaa that the ruling of their Masaajid is same as that for homes, and it is not correct to consider them houses of Allah.
Similarly he declared it forbidden to sit with Ahlus Sunnah and to marry them. As far as Shia ar considered, then he used to recommend names from their Imaam Baada's 'Abjadi methods.
7. It is alleged for Ahmad Raza Barailwee that he was a Shia, Raafidhee because he wrote many exaggerated passages in praise of Imaams of Shia in the same fashion as theirs (i.e.Shia's).Means of Income.
There are many different narrations about Ahmad Raza Barailwees occupation. It has come that he belonged to a Zamindaar family and for family expenditure he used to receive yearly sums of money on which he sustained.
Sometimes the yearly sum used to be insufficient and he had to resort to taking loans, as (sometimes) he did not even have money to buy a postal stamp.
It is also mentioned that he used to get exhaustive wealth from a higher (heavenly) hand. It is narrated by Zafaruddeen Bihari that Jenab Barailwee Sahib used to have a lacked chest, which he used to open only in need, and whenever he used to open it, he did not open it completly. He used to extend his hand in it and used to remove money, jewelry, clothes or whatever he wished from it.
Jenab Barailwee's son says that Ahmad Raza used to often distribute jewelry and many other things to his friends and other people, and he used to take all this from that small chest. We used to wonder how could so many things come from it.
His opponents alleged that there was nothing like the heavenly hand the locked chest. It was the hand of English establishment that used to provide him with all these riches to fulfill their objectives and create rifts amongst the Muslims.
It is my opinion that most of his wealth was from gifts and payment for keeping (valuables as) a trust, like it is a custom commonly found here that the villagers keep their belongings and valuable with the learned men amongst them, and that is means of living for them.
One of his followers says, "Once he (i.e. Ahmad Raza) did not have with him for spending even a Damdi. He was worrying all night. In the morning a merchant happened to come by and he gave him Rupees as a gift.
Once he did not have any money even to buy a postal stamp and one of his disciples sent him 200 Rupees.
As far as Zamindaari and the closed chest are concerned then there is no truth in them. It is not proven from any source that his family was related to agricrlture. And the stories about the miracles and the chest are fictional stories made up by his followers to raise him in rank and status. All are baseless statements. Then how is it wxplained that along with the chest, he had to loan money and accept donations from his followers!?Habits and Manner of Discourse.
Brailwee Alaa Hazrat used to chew Paan quiet frequently, as much as in Ramadaan after breaking the fast he used to be content only on Paan.
He used to smoke a Hukka as well. He used to prefer Hukka over other things to eat and drink, and just like some backward and uncultured people commonly found here, he used to entertain his guests with Hukka.
It is interesting to Know that it has been narrated from Barailwee Alaa Hazrat, "that I do not say Bismillah while using Hukka so that the Shaytaan can also be my partner in it.
He had a habit of kissing people's feet. One of his devotees narrates, "He used to kiss the feet of Hazrat Ashrafee Mian.
According to one narration whenever someone would come after performing Hajj he would kiss his feel.Style of Speaking.
He used to use very harsh language against his opponents even it they opposed him for a small matter. In this matter he did not discriminate. He used to use very rude and offensive words (in his speech). And among such words with which he used to address his opponents were 'Dog', 'Pig', 'Kaafi', 'Sarkash', 'Faafir', 'Murtad', and many similar words. He would utter such words without fear of regret. None of his books is free from this mode of speech.
The mention of his 'sweet speech' has already proceeded (in the footnotes). As a sample we will quote a snippet from some of his works that will help the readers imagine his style of speaking.
He writes while regarding the Deobandis.
تمھار خدا رنڈیوں کی طرح زنا بھی کرائے ورنہ دیوبندی کے چکلے والیاں اس پر ہنسیں گی کہ نکھٹو تو ہمارے برابر بھی نہ ہو سکا۔
Also, "Then it is necessary that that your God has a woman and it is necessary that your God has genitals. So you have to agree that along with God there has to be a Goddess.(AstagFirullah).
Imagine, can this manner of writing befit a scholar of Religion! And on top of this a claim to be a reviver of Religion!!
From which hadeeth is it proven to use this type of language for the 'honor of Deen'?!
If you are persistent to call him a 'scholar of Religion' then do so, but at least have some hesitation in calling him a 'reviver of Religion'!
Related to this topic is an instance when the Barailwee Shaib went to someone to seek knowledge. the teacher asked him what was his occupation? He replied that it is to expose the misguidance and Kufr of Wahhabees. The teacher replied that this manner (of expressing) was not good. So he left from there and refused to study from him, because he had asked him to refrain from the Takfeer of the Muwahiddeen.
As far as his lexicon is concerned then it uses extremely complex and ambiguous expressions. By using meaningless words and phrases he wanted to portray as it he had extreme proficiency in the sciences and fields of knowledge. Because here (i.e. in Indian subcontinet) a 'scholar of Religion' who is difficult to understand and whose speech is incomprehensible is considered to be a 'scholar of a higher degree'!
One of his devotees writes, "I is necessry that a person is an 'ocean of knowledge' to understand the speech of Alaa Hazrat."
His tongue lacked the proficiency and fluency. And accordingly he used to excuse himself from speeches. He very occasionally used to speak a few words on Eid Melad un Nabi or on the Urs of his Aal Rasool Shah.
Imagine, can this manner of writing befit a scholar of Religion! And on top of this a claim to be a reviver of Religion!!
From which hadeeth is it proven to use this type of language for the 'honor of Deen'?!
If you are persistent to call him a 'scholar of Religion' then do so, but at least have some hesitation in calling him a 'reviver of Religion'!
Related to this topic is an instance when the Barailwee Shaib went to someone to seek knowledge. the teacher asked him what was his occupation? He replied that it is to expose the misguidance and Kufr of Wahhabees. The teacher replied that this manner (of expressing) was not good. So he left from there and refused to study from him, because he had asked him to refrain from the Takfeer of the Muwahiddeen.
As far as his lexicon is concerned then it uses extremely complex and ambiguous expressions. By using meaningless words and phrases he wanted to portray as it he had extreme proficiency in the sciences and fields of knowledge. Because here (i.e. in Indian subcontinet) a 'scholar of Religion' who is difficult to understand and whose speech is incomprehensible is considered to be a 'scholar of a higher degree'!
One of his devotees writes, "I is necessry that a person is an 'ocean of knowledge' to understand the speech of Alaa Hazrat."
His tongue lacked the proficiency and fluency. And accordingly he used to excuse himself from speeches. He very occasionally used to speak a few words on Eid Melad un Nabi or on the Urs of his Aal Rasool Shah.
Works and Writings.
Before we mention the writings of Ahmad Raza we would like to focus the readers attention to this fact that the Barailwee nation is very fond of exaggerating. While exaggerating it si in their nature to use false statements. Regarding his works they've extensively used it and while closing their eyes they've counted hundreds of his works. Whereas the fact is in its opposition.
Some of their contradictory statements are as follows.
One of his narrators writes, "Alaa Hazrat's works number near 200.
One narration numbers it near 350.
One narration mentions it around 440.
One more person says that is surpassed 500.
Some say that they numbered more than 600.
One person went ahead of all of them and said that they numbered more than a thousand.
Whereas the fact is that the number of his books that can be called as books was no more than ten. Maybe this is also exaggerated.
They raised the standard of Jihaad, they got their properties confiscated, they went through the punishments of 'Kaala Paani', and they suffered persecutions at roopes and gallows. They gave away their lives but did not agree to the British colonization. The Wahhabees of that era wished that the Muslims of Indian subcontinent would get strong politically and economically.
The need of that time was unity and agreement, to resist and fight together, gather under on banner and bring to end the British colonization. But the colonizers did not want that. They wanted to confront the Muslims against ech other. They wanted to see Muslims at each other's throats. So they needed some men to achieve this, who would act as their agents and bring differences amongst the Muslims, and would instigate them to rise against each other. They would shatter their unity and weaken their strength and ranks. For this purpose the Britons chose and established certain men, amongst whom were Mirza Gulaam Ahmad Qaadiyaani, and according to the opponents of Jenab Barailwee, Ahmad Raza Khan Barailwee topped the list.
The activities of Mirza Gulaam Ahmad Qaadiyaani are not hidden from anyone, but whereas Ahmad Raza Sahib is concerned, his issue is in need of explanation. Ahmad Raza Barailwee made the opponents of British colonizers, the Wahhabees, a target of abuse and profanity, mockery and taunts. Against those Wahhabees who were fighting against the British colonizers and who were in Jihaad against them. The British colonizers ran bulldozers over their villages. Just in Bengal, one hundred thousand Wahhaabee Scholars and commoners were executed by hanging.
The English writer, in affirmation to the facts writes in his book, 'Indian Muslims', With regard to our ruling (India), we do not have any danger amongst the Muslims. If there is any danger, then it is only from a minority Muslim group, the Wahhabees. Since they are the only ones struggling against us.
After the freedom war of 1857 (C.E), all the major ones from the Wahhabees were executed by hanging.
The times for them were difficult till 1863 (C.E). In this period the kinds of atrocities that the Britons afflicted on them, the Indian history is a witness to it.
From the leading scholars of Wahhabees who had to suffer the difficulties of prison and incarceration were, Maulana Ja'far Thaanisree, Maulan Abdur Raheem, Maulana Abdul Gaffar, Maulana Yahya Ali Saadiqpuree, Maulana Ahmadallaah and the Shaykh of all, Maulana Nazeer Husain Muhaddith Dehlawi(rahmatahullaah Alaihim).
A command was issued to confiscate the properties of the Wahhabee Mujaahideen. Their houses were leveled and even their family graves were turned. Bulldozers were run over their buildings. The Wahhabee scholars were arrested and given different sentences. In this subject, the incident of the arrest of the Shaykh Syed Nazeer Husain is very famous.
The British colonizers using their well-known policy of 'divide and rule' used Ahmad Raza Barailwee against these Wahhabees so as to cause division and strife amongst the Muslims and so as to destroy their unity forever.
Right when the opponents of British Colonizers were engaged in battles against them and were busy in Jihaad against them, Ahmad Raza named these Muslim leaders and pronounced Takfeer on those who participated in any form it this movement of Freedom.
Apart from Wahhabees, amongst the groups who participated in the Indian Freedom movement were Jam'iyat Ulema'e Hind, Majlis Ihraar, Tehreek Khilaafat, Muslim League from Muslims, and Aazaad Hind Fauj from Hindus and Gandhi's Congress are worth mentioning.
Not only did Jenab Barailwee remain aloof from all these groups of Freedom movement but he also pronounced Takfeer on them and their leaders. He busied himself with abuse and profanity against them and declared it impermissible to join them.
Jenab Barailwee died during the time of Tehreek Khilaafah, but after him his devotees spearheaded his mission and apart from Wahhabees opposed Muslim League as well and issued Fataawas declaring the prominent personalities of Muslim League as Kaafirs and Murtads and strengthened the British hold.
Under the leadership of Ahmad Raza the elders of Barailwiyyah persisted in keeping Muslims away from these movements and severely opposed Jihaad. Since legislatively the Jihaad of Freedom depended on the fact that India was 'Daarul Harb', and the elders of the Millah of Islam had already declared India as a 'Daarul Harb', Ahmad Raza Barailwee tried to demolish the Jihaad on the basis of the Fatawa that he issued that India was 'Daarul Islam', and in this regard he wrote a treatise of 20 pages called
This treatise is enough to uncover Ahmad Raza's reality. With this his deceits come to light that how he opposed the Mujaahideen and strengthened the British colonizers and by placing Muslims against each other and how he had become the strength of the enemies of Muslims and their Deen.
When Muslims all over the world after the splitting of the Turkish Sultanat were raising the voice of protest against the Britons and under the leadership of Maulana Muhammad Ali Jawhar (rahimahullaah) and other elders were fighting against the british to protect and safeguard the Muslim Khilaafah, right at that time ahmad Raza was busy and engrossed in activities for the benefit of Britons.
No doubt, the Khilaafah movement was proving effective in punishing the British for their treachery. All Muslims had gathered under one banner. the scholars and public together were in support of this movement. One Barailwee writer himself admits this and writes, "The world war finished in 1918. Germany and their supporters Turkey and Austria had faced defeat. From Turks an agreement was made regarding the independence of Hind. But the British went back on their promises and proved treacherous which shook the Muslims. Accordingly they went against them. People of politics ere in this mind that somehow the Britons should be punished for betraying their promise. Accordingly they showed this to Muslims that safeguarding the Khilaafah was from the Faraaid and Waajibaat. That was it and a storm took over.
And the reality was such that the Khilaafah movement was proving an effective weapon against the Britons. Muslims had united against the British. It was near that the Khilaafah movement would have enabled the demise of British Saltanat. The Ahle Hadeeth, Scholar of Religion, Imaam al-Hind, Maulana Abul Kalaam Aazaad, has also explained this matter.
But the Imaam and the reviver of the Barailwee school of thought sensed the effects and results of the movement against the British and proved his friendship with them and to damage this movement he wrote another treatise named دوام العیش , in which he said that that it was a pre-requisite for the legislated Khilaafah that the Khaleefah be from the tribe of Quraish, it was not necessary for the Indians to help the Turks, since they are not from Quraish. On ths basis he strived hard to oppose the movement against the British and he became (one of) the reason(s) for the strength of British colonizers.
Ahmad Raza Khan Sahib writes in criticism of the Muslim elites of the movement, "Favoring the Turks in nothing but a screen of deception. The actual purpose is to shout 'Khilafah', enrage and control masses, collect donations and to free the blessed land of Ganga and Jamuna.
Jenab Ahmad raza also severely opposed the 'non-cooperation' movement, because he thought it could be a reason for the downfall of Britons.
The purpose of the movement of 'non-cooperation' was total boycott of Britons. Not to pay them and kind of taxes and not to work in the government offices run by them. That is to completely reject the British rule and so that they are forced to go bach from the indian land. For this purpose all the Muslims united in 1920 and started their struggle. Which opened up an ordeal for the Britons and they started to shake. Apart from Gandni, Ahmad Raza also strived to damage this movement and wrote a treatise and in it he severely admonished it and issued Fataawa of 'Kufr' upon the leaders of this movement.
Accordingly, in the treatise المحجتہ الموتمنہ فی آینہ الممتحنتہ , written for this purpose, he affirms, " The objective of this movement is the achievement of freedom from the British".
Also, in the same treatise in opposition to Jihaad, he writes, "for Muslims of Hind (i.e. India) Jihaad in not obligatory and the one who agrees to its obligation is an opponent of Muslims and wants to harm them".
He also writes, "It is not correct to argue (or reason) with the Jihaad of Husain (radiallaahu anhu). Because the war was thrust on him and Jihaad is not obligatory on the ruler of the time till he does not have the ability to fight the Kuffaar. Accordingly how can Jihaad be obligatory on us when we are incapable to oppose the Britons."
He writes to dissuade the Muslims from Jihaad and opposition of British colonizers, "Allah says, ' O you who believe! Take care of your ownselves, If you follow the right guidance and enjoin what is right and forbid what is wrong no hurt can come to you from those who are in error."(Surah al-Ma'idah 5:105)
Meaning that every Muslim should correct himself individually and there is no necessity of collective struggle.
And in the last past of his treatise he issues Fataawa of 'Kufr' on all those leaders who were in opposition of the Britons and those who were the supporters of the non-cooperation movement.
He issued the Fatwa of demolition of the Jihaad in his book دوام العیش , where he writes, "There is no Hukm of Jihaad and Qitaal on the Muslims of India."
Anyhow, it had become common about Ahmad Raza Sahib that he was an English agent and he would oppose any movment that arose against the Britons.
One of Barailwee Alaa Hazrat's disciples writes, "Muslims had become distrustful of Imaam Ahmad Raza."
One other writer writes, "He had a disagreement about the issue of Khilaafah. Near his death Muslims were talking against him and his disciples and devotees had become disgusted of him because of his opposition to Khilaafah."
Anyhow, right when Muslims needed to unite in their struggle against the British colonizers, Jenab Ahmad Raza Sahib was working for their benefit.
Even if it is not said that he was an English agent, even then it is clear as daylight that all his activities were against Muslims and in favor of English. Because he not only opposed Muslims but he remained a supporter of Britons as well.
Francis Bobins writes about Ahmad Raza, "Ahmad Raza Barailwee was a Supporter of Britons. He also supported the english Rule in the First World War. Similarly at the time of movement of Khilaafah in 1921 he was backer of Britons. He also organized the conference of Ulemas in Barailee who were in opposition to the 'non-cooperation' movement.
Before his death he issued many wills, which were published as a treatise by the name 'Wisaayaat Sharief'.
Ahmad Raza Khan Said before he died, "The most important obligation amongst all the obligations is to stand firm on my Deen and Madhab which can be found in my books.
He also said, "my beloved brothers! I do not know how many days I will be amongst you. You are Mustafa's (sallallaahu alaihi wasallam) innocent sheep. You are surrounded on all sides by wolves that want to deviate you (from what you are upon) and want to engulf you in tribulations. Beware of them and stay away from them. such as Deobandi's and other than them."
And at the end of his will he wrote, "If it suits you then in the Faatihah a couple of times in a week send some from these things.
1. Homemade Iced Milk if (or even if) it is buffalo's milk.
2. Chicken Biryani.
3. Chicken Pulav.
4. Mutton Shaami Kebaab.
5. Paraathe and Cream.
6. Fireeni.
7. Lentils and Ginger and its necessaries.
8. Mutton Kachories.
9. Apple juice.
10. Pomegranate juice.
11. Soda bottle.
12. Iced milk.
Arrange if you can one amongst them every day or do whatever is easy." And in the footnotes it is mentioned, "you mentioned Iced milk again." Said the smaller Maulana. 'Hazoor has mentioned it already.' So he (i.e. Ahmad Raza) said, "Write it again. InshaAllah , my Lord will bestow upon me just ice (or snow).' And it did happened like that, one person at the time of burial brought homemade Iced Milk."
Alaa Hazrat of Barilwee school died at the age of 68 years on 25 Safar, 1320 Hijri (1921 C.E.).
It seems like that Jenab Barailwee funeral was void of worthwhile attendance. However we cannot say anything definitive in this regard, because we consider it against our manner of writing to mention anything without proof. However from circumstantial evidence and witnesses it can be deduced that the masses had grown disgusted of him due to his pungent language, his issuing of fataawa of Takfeer on petty issues and his lack of opposition to Britons.
One Barilwee writer himself has affirmed that Muslims had gotten disgusted of Ahmad Raza.
Also , "His disciples and devotees had gotten despondent of him because of his opposition of Khilaafah."
Either way the followers of Barailwiyyah exaggerate and increase when it comes to their Imaam and Mujaddid. Even if his funeral were like any other scholar of religion then their books would've been filled with such exaggerations. But they did not give any attention to it. However they have not stopped themselves i exaggerating about his funeral in other than the peoples attendance.Exaggeration
One gentleman writes, "When the sarcophagus of Imaam Ahmad Raza was lifted then some people saw that some angles had lifted it on their shoulders."
Bastawi Sahib says that after the death of Ahmad Raza one Arab looking man came and said, "My fortunes awakened on 25 Safar 1320 (Hijri). In my dream I was blessed with a visit by the Messenger of Allah (Sallallahhu alaihi wasallam). I saw that the Messenger (sallallahu alaihi wasallam) appeared and his companions are sitting in his court. There was a certain kind of quietness over them. I figured that they were waiting for someone. I addressed the Messenger and said , 'For whom is this wait?' He said, 'Waiting for Ahmad Raza.' I said, Who is Ahmad Raza? He replied, " He is a resident of Barailee in India." After waking up I had a desire to meet the Maulana (i.e. Ahmad Raza). I came to Barailee and found out that he had passed away and it was 25 Safar when he had died."
To prove the credibility of their Imaam in the court of the Messinger (sallallaahu alaihi wasallam), from the fictional stories and narrations Barailwee gentlemen have used, one of them can also be found in 'Wisaayah Sharief'. His nephew, Husnain Raza says that the Messenger of Allah (sallallaahu alaihi wasallam) specially dispatched some Haaji with ZamZam water and 'Itr (fragrance oils) for Ahmad Raza's Ghusl so that when he (i.e. Ahmad Raza) meets the messenger he has the fragrance of Madinah on him. Ayaaza Billaah.
If the exaggerations have been mentioned so it is appropriate that some more are listed.
As an Insult to the companions (radiallaahu anhum) one Barailwee says, "I have heard some Mashaykh say that after seeing Ahmad Raza their desire to see (or visit) the companions has diminished." MaazAllah.
And, "One cannot find such a complete scholar (i.e. like Ahmad Raza) in past two centuries.
One more Barailwee writer writes, "There was no limit to his scholarly majesty and wonders. Imaam Ahmad Raza Sahib was unique in his knowledge and correctness of opinions."
And, "Imaam Ahmad Raza renewed with life the teachings of religion."
Fataawa Razwiyyah contains thousands of issues that the scholars have not even heard of."
"If Abu Haneefah (rahimahullaah) would have seen Fataawa Razwiyyah then he would have written its author amongst his companions."
Another Barailwee writer writes, "Imaam Ahmad Raza was Imaam Abu Haneefah of his time."
One more Barailwee writer exaggerates, "imaam Ahmad Raza contained in his mind Imaam Abu Haneefah's deductive intelligence, Abu Badr Raazi's intellect and Qaadhi Khan's memory."
By committing the crime of insult of the Khulafaa ar-Raashideen and by making their imaam and reviver the proof of آنچہ خوباں ہمہ دارند تو تنہاداری , they shamelessly write, "Imaam Ahmad Raza, in truth he was a reflection of Sadeeq Akbar, and in separating the falsehood he was a phenomenon of Farooq Aazam, and in benevolence and mercifulness he was a picture of Dhun-Nurain, and in destruction of falsehood he was the sword of Haidree." MaazAllah.
And on top of this , "Alaa Hazrat(i.e. Ahmad Raza) was a miracle from the miracles of the Prophet (Sallallaahu alaihi wasallam)."
The readers should know that a Mujizah (miracle) is that (supernatural) event that is actualized at the hands of a prophet from Allah. Now only Barailwee gentlemen can explain that is it the event of Ahmad Raza's birth or his anti-customary characteristics. And how can his existence in this fourteenth century be the Prophet's (sallallaahu alaihi wasallam) miracle? This disciple of Jenab Barailwee had just mentioned this as a miracle. Another one of his followers raised him to the rank of 'Waajibul Ita'aat' like prophets. He says, "Alaa Hazrat was Allah's Hujjah(proof) on this earth."
Now it is obvious that Allah's Hujjah can only be a person who is a prophet. Barailwee gentlemen want to make us understand that if Jenab Khan Sahib (i.e. Ahmad Raza Khan) was subjected to criticism, or his words are rejecting the proof and Hujjah given by Allah.
It is proven by all these exaggerated claims that Khan Sahib Barailwee's disciples wanted to declare him hallow and in doing this they were attempting to take a lead amongst each other. We have mentioned in the previous pages that Barailwees believed that their Alaa Hazrat was free from mistakes and innocent from committing errors. And without doubt this is exclusive to the Prophets and to believe that anyone else is Masoom(i.e. innocent of committing errors) is equivalent to rejecting 'finality of Prophet-hood'. May Allah guide all and save from this belief. Aameen.
After mentioning some of the excessive exaggerations we would like to finish this discussion by quoting some more. It is said that when Jenab Ahmad Raza was three and half years old he was passing by a market. He was just wearing a big Kurta. Some Tawaaif's were coming towards him. He lifted his Kurta and covered his eyes with it. The Tawaaifs said, O little kid! You did your eyes but you revealed your Satr. At the age of just three and a half the founder of Barailwiyyah replied, "When the sight deviates then the hearts deviate. And when the heart deviates (only then) does the Satr deviate"
Now who will ask them that the women coming towards him at the age of three and a half were Tawaaifs, and the small child who had not even begun to cover his Satr then how did he know the secret of deviation of sight and heart being the cause of deviation of Satr?!
But one does not need intelligence and sisdon to tell a lie.
Barailwees say, "The scientists of Europe and the philosophers of Asia used to shiver by the awe of scholarship of Imaam Ahmad Raza."
Also "Ahmad Raza with his amazing memory had memorized all the books from fourteen hundred years. The people of language were helpless in finding a word to describe his high standing."
Aslo, "When Alaa Hazrat went to perform Hajj then he was given the tidings of Magfirah (forgiveness) in Masjid Khaif"
Barailwee poet, Ayoob Ali Razvi writes in his poem,
Granter of the creation Ahmad Raza
You are one who removes my difficulties Ahmad Raza
Who gives me... Who has given
Whatever was given... you have given Ahmad Raza
In both the worlds is your support
Yes help me Shah Ahmad Raza
In Hashr when there will be the heat of Qayaamah
Hide and cover me Ahmad Raza
When the tongues dry because of thirst
Give me drink from Kawthar Ahmad Raza
Help (or accompany) me in my grave and in resuscitation and in Hashr
Be the one who removes my difficulties Ahmad Raza
You are the giver and I am your receiver
I am yours and you are mine.. Ahmad Raza
Some of their contradictory statements are as follows.
One of his narrators writes, "Alaa Hazrat's works number near 200.
One narration numbers it near 350.
One narration mentions it around 440.
One more person says that is surpassed 500.
Some say that they numbered more than 600.
One person went ahead of all of them and said that they numbered more than a thousand.
Whereas the fact is that the number of his books that can be called as books was no more than ten. Maybe this is also exaggerated.
Opposition to Jihaad and Support for English Colonization.
The era of Ahmad Raza Barailwee was the era of English Colonization. Muslims were engulfed in trials and tribulations. Their time of reign had come to an end. The British were bent upon to eliminate Muslims. Muslim scholars were being executed on gallows. The Muslim populace was targeted for oppression and extremism. Their properties were being confiscated. They were imprisoned and incarcerated in 'Kaala Paani' and other places of persecution. They had lost their positions of rank and honor. The British colonizers wanted to wipe out the existence of Muslims from the Indian subcontinent. In this era if there were a group of people who raised their call against them and stood against them with their full might and bravery, replete with the determination of Jihaad, then they were the Wahhaabees.They raised the standard of Jihaad, they got their properties confiscated, they went through the punishments of 'Kaala Paani', and they suffered persecutions at roopes and gallows. They gave away their lives but did not agree to the British colonization. The Wahhabees of that era wished that the Muslims of Indian subcontinent would get strong politically and economically.
The need of that time was unity and agreement, to resist and fight together, gather under on banner and bring to end the British colonization. But the colonizers did not want that. They wanted to confront the Muslims against ech other. They wanted to see Muslims at each other's throats. So they needed some men to achieve this, who would act as their agents and bring differences amongst the Muslims, and would instigate them to rise against each other. They would shatter their unity and weaken their strength and ranks. For this purpose the Britons chose and established certain men, amongst whom were Mirza Gulaam Ahmad Qaadiyaani, and according to the opponents of Jenab Barailwee, Ahmad Raza Khan Barailwee topped the list.
The activities of Mirza Gulaam Ahmad Qaadiyaani are not hidden from anyone, but whereas Ahmad Raza Sahib is concerned, his issue is in need of explanation. Ahmad Raza Barailwee made the opponents of British colonizers, the Wahhabees, a target of abuse and profanity, mockery and taunts. Against those Wahhabees who were fighting against the British colonizers and who were in Jihaad against them. The British colonizers ran bulldozers over their villages. Just in Bengal, one hundred thousand Wahhaabee Scholars and commoners were executed by hanging.
The English writer, in affirmation to the facts writes in his book, 'Indian Muslims', With regard to our ruling (India), we do not have any danger amongst the Muslims. If there is any danger, then it is only from a minority Muslim group, the Wahhabees. Since they are the only ones struggling against us.
After the freedom war of 1857 (C.E), all the major ones from the Wahhabees were executed by hanging.
The times for them were difficult till 1863 (C.E). In this period the kinds of atrocities that the Britons afflicted on them, the Indian history is a witness to it.
From the leading scholars of Wahhabees who had to suffer the difficulties of prison and incarceration were, Maulana Ja'far Thaanisree, Maulan Abdur Raheem, Maulana Abdul Gaffar, Maulana Yahya Ali Saadiqpuree, Maulana Ahmadallaah and the Shaykh of all, Maulana Nazeer Husain Muhaddith Dehlawi(rahmatahullaah Alaihim).
A command was issued to confiscate the properties of the Wahhabee Mujaahideen. Their houses were leveled and even their family graves were turned. Bulldozers were run over their buildings. The Wahhabee scholars were arrested and given different sentences. In this subject, the incident of the arrest of the Shaykh Syed Nazeer Husain is very famous.
The British colonizers using their well-known policy of 'divide and rule' used Ahmad Raza Barailwee against these Wahhabees so as to cause division and strife amongst the Muslims and so as to destroy their unity forever.
Right when the opponents of British Colonizers were engaged in battles against them and were busy in Jihaad against them, Ahmad Raza named these Muslim leaders and pronounced Takfeer on those who participated in any form it this movement of Freedom.
Apart from Wahhabees, amongst the groups who participated in the Indian Freedom movement were Jam'iyat Ulema'e Hind, Majlis Ihraar, Tehreek Khilaafat, Muslim League from Muslims, and Aazaad Hind Fauj from Hindus and Gandhi's Congress are worth mentioning.
Not only did Jenab Barailwee remain aloof from all these groups of Freedom movement but he also pronounced Takfeer on them and their leaders. He busied himself with abuse and profanity against them and declared it impermissible to join them.
Jenab Barailwee died during the time of Tehreek Khilaafah, but after him his devotees spearheaded his mission and apart from Wahhabees opposed Muslim League as well and issued Fataawas declaring the prominent personalities of Muslim League as Kaafirs and Murtads and strengthened the British hold.
Under the leadership of Ahmad Raza the elders of Barailwiyyah persisted in keeping Muslims away from these movements and severely opposed Jihaad. Since legislatively the Jihaad of Freedom depended on the fact that India was 'Daarul Harb', and the elders of the Millah of Islam had already declared India as a 'Daarul Harb', Ahmad Raza Barailwee tried to demolish the Jihaad on the basis of the Fatawa that he issued that India was 'Daarul Islam', and in this regard he wrote a treatise of 20 pages called
اعلام الا علام بان ھندوستان دار الاسلام
What Jenab Barailwee stressed most in the beginning of this treatise is that the Wahhabees are Kafirs and Murtads. It is not permissible to forgive them (i.e. Wahhabees) even after taking Jizyah from them. Similarly it is not permissible to give them refuge nor is it permissible to marry them, nor is their Zabeehah permissible, nor is their Salaah permissible, nor is it permissible to have relations with them nor is it permissible to have business transactions with them, rather their women should be enslaved and they should be socially boycotted. And in the end he writes, قاتلھم اللہ انی یوفکون , meaning, "May Allah destroy them, where they are lost..This treatise is enough to uncover Ahmad Raza's reality. With this his deceits come to light that how he opposed the Mujaahideen and strengthened the British colonizers and by placing Muslims against each other and how he had become the strength of the enemies of Muslims and their Deen.
When Muslims all over the world after the splitting of the Turkish Sultanat were raising the voice of protest against the Britons and under the leadership of Maulana Muhammad Ali Jawhar (rahimahullaah) and other elders were fighting against the british to protect and safeguard the Muslim Khilaafah, right at that time ahmad Raza was busy and engrossed in activities for the benefit of Britons.
No doubt, the Khilaafah movement was proving effective in punishing the British for their treachery. All Muslims had gathered under one banner. the scholars and public together were in support of this movement. One Barailwee writer himself admits this and writes, "The world war finished in 1918. Germany and their supporters Turkey and Austria had faced defeat. From Turks an agreement was made regarding the independence of Hind. But the British went back on their promises and proved treacherous which shook the Muslims. Accordingly they went against them. People of politics ere in this mind that somehow the Britons should be punished for betraying their promise. Accordingly they showed this to Muslims that safeguarding the Khilaafah was from the Faraaid and Waajibaat. That was it and a storm took over.
And the reality was such that the Khilaafah movement was proving an effective weapon against the Britons. Muslims had united against the British. It was near that the Khilaafah movement would have enabled the demise of British Saltanat. The Ahle Hadeeth, Scholar of Religion, Imaam al-Hind, Maulana Abul Kalaam Aazaad, has also explained this matter.
But the Imaam and the reviver of the Barailwee school of thought sensed the effects and results of the movement against the British and proved his friendship with them and to damage this movement he wrote another treatise named دوام العیش , in which he said that that it was a pre-requisite for the legislated Khilaafah that the Khaleefah be from the tribe of Quraish, it was not necessary for the Indians to help the Turks, since they are not from Quraish. On ths basis he strived hard to oppose the movement against the British and he became (one of) the reason(s) for the strength of British colonizers.
Ahmad Raza Khan Sahib writes in criticism of the Muslim elites of the movement, "Favoring the Turks in nothing but a screen of deception. The actual purpose is to shout 'Khilafah', enrage and control masses, collect donations and to free the blessed land of Ganga and Jamuna.
Jenab Ahmad raza also severely opposed the 'non-cooperation' movement, because he thought it could be a reason for the downfall of Britons.
The purpose of the movement of 'non-cooperation' was total boycott of Britons. Not to pay them and kind of taxes and not to work in the government offices run by them. That is to completely reject the British rule and so that they are forced to go bach from the indian land. For this purpose all the Muslims united in 1920 and started their struggle. Which opened up an ordeal for the Britons and they started to shake. Apart from Gandni, Ahmad Raza also strived to damage this movement and wrote a treatise and in it he severely admonished it and issued Fataawa of 'Kufr' upon the leaders of this movement.
Accordingly, in the treatise المحجتہ الموتمنہ فی آینہ الممتحنتہ , written for this purpose, he affirms, " The objective of this movement is the achievement of freedom from the British".
Also, in the same treatise in opposition to Jihaad, he writes, "for Muslims of Hind (i.e. India) Jihaad in not obligatory and the one who agrees to its obligation is an opponent of Muslims and wants to harm them".
He also writes, "It is not correct to argue (or reason) with the Jihaad of Husain (radiallaahu anhu). Because the war was thrust on him and Jihaad is not obligatory on the ruler of the time till he does not have the ability to fight the Kuffaar. Accordingly how can Jihaad be obligatory on us when we are incapable to oppose the Britons."
He writes to dissuade the Muslims from Jihaad and opposition of British colonizers, "Allah says, ' O you who believe! Take care of your ownselves, If you follow the right guidance and enjoin what is right and forbid what is wrong no hurt can come to you from those who are in error."(Surah al-Ma'idah 5:105)
Meaning that every Muslim should correct himself individually and there is no necessity of collective struggle.
And in the last past of his treatise he issues Fataawa of 'Kufr' on all those leaders who were in opposition of the Britons and those who were the supporters of the non-cooperation movement.
He issued the Fatwa of demolition of the Jihaad in his book دوام العیش , where he writes, "There is no Hukm of Jihaad and Qitaal on the Muslims of India."
Anyhow, it had become common about Ahmad Raza Sahib that he was an English agent and he would oppose any movment that arose against the Britons.
One of Barailwee Alaa Hazrat's disciples writes, "Muslims had become distrustful of Imaam Ahmad Raza."
One other writer writes, "He had a disagreement about the issue of Khilaafah. Near his death Muslims were talking against him and his disciples and devotees had become disgusted of him because of his opposition to Khilaafah."
Anyhow, right when Muslims needed to unite in their struggle against the British colonizers, Jenab Ahmad Raza Sahib was working for their benefit.
Even if it is not said that he was an English agent, even then it is clear as daylight that all his activities were against Muslims and in favor of English. Because he not only opposed Muslims but he remained a supporter of Britons as well.
Francis Bobins writes about Ahmad Raza, "Ahmad Raza Barailwee was a Supporter of Britons. He also supported the english Rule in the First World War. Similarly at the time of movement of Khilaafah in 1921 he was backer of Britons. He also organized the conference of Ulemas in Barailee who were in opposition to the 'non-cooperation' movement.
His Death.
Jenab Ahmad Raza Khan Barailwee died of pleurisy.Before his death he issued many wills, which were published as a treatise by the name 'Wisaayaat Sharief'.
Ahmad Raza Khan Said before he died, "The most important obligation amongst all the obligations is to stand firm on my Deen and Madhab which can be found in my books.
He also said, "my beloved brothers! I do not know how many days I will be amongst you. You are Mustafa's (sallallaahu alaihi wasallam) innocent sheep. You are surrounded on all sides by wolves that want to deviate you (from what you are upon) and want to engulf you in tribulations. Beware of them and stay away from them. such as Deobandi's and other than them."
And at the end of his will he wrote, "If it suits you then in the Faatihah a couple of times in a week send some from these things.
1. Homemade Iced Milk if (or even if) it is buffalo's milk.
2. Chicken Biryani.
3. Chicken Pulav.
4. Mutton Shaami Kebaab.
5. Paraathe and Cream.
6. Fireeni.
7. Lentils and Ginger and its necessaries.
8. Mutton Kachories.
9. Apple juice.
10. Pomegranate juice.
11. Soda bottle.
12. Iced milk.
Arrange if you can one amongst them every day or do whatever is easy." And in the footnotes it is mentioned, "you mentioned Iced milk again." Said the smaller Maulana. 'Hazoor has mentioned it already.' So he (i.e. Ahmad Raza) said, "Write it again. InshaAllah , my Lord will bestow upon me just ice (or snow).' And it did happened like that, one person at the time of burial brought homemade Iced Milk."
Alaa Hazrat of Barilwee school died at the age of 68 years on 25 Safar, 1320 Hijri (1921 C.E.).
It seems like that Jenab Barailwee funeral was void of worthwhile attendance. However we cannot say anything definitive in this regard, because we consider it against our manner of writing to mention anything without proof. However from circumstantial evidence and witnesses it can be deduced that the masses had grown disgusted of him due to his pungent language, his issuing of fataawa of Takfeer on petty issues and his lack of opposition to Britons.
One Barilwee writer himself has affirmed that Muslims had gotten disgusted of Ahmad Raza.
Also , "His disciples and devotees had gotten despondent of him because of his opposition of Khilaafah."
Either way the followers of Barailwiyyah exaggerate and increase when it comes to their Imaam and Mujaddid. Even if his funeral were like any other scholar of religion then their books would've been filled with such exaggerations. But they did not give any attention to it. However they have not stopped themselves i exaggerating about his funeral in other than the peoples attendance.Exaggeration
One gentleman writes, "When the sarcophagus of Imaam Ahmad Raza was lifted then some people saw that some angles had lifted it on their shoulders."
Bastawi Sahib says that after the death of Ahmad Raza one Arab looking man came and said, "My fortunes awakened on 25 Safar 1320 (Hijri). In my dream I was blessed with a visit by the Messenger of Allah (Sallallahhu alaihi wasallam). I saw that the Messenger (sallallahu alaihi wasallam) appeared and his companions are sitting in his court. There was a certain kind of quietness over them. I figured that they were waiting for someone. I addressed the Messenger and said , 'For whom is this wait?' He said, 'Waiting for Ahmad Raza.' I said, Who is Ahmad Raza? He replied, " He is a resident of Barailee in India." After waking up I had a desire to meet the Maulana (i.e. Ahmad Raza). I came to Barailee and found out that he had passed away and it was 25 Safar when he had died."
To prove the credibility of their Imaam in the court of the Messinger (sallallaahu alaihi wasallam), from the fictional stories and narrations Barailwee gentlemen have used, one of them can also be found in 'Wisaayah Sharief'. His nephew, Husnain Raza says that the Messenger of Allah (sallallaahu alaihi wasallam) specially dispatched some Haaji with ZamZam water and 'Itr (fragrance oils) for Ahmad Raza's Ghusl so that when he (i.e. Ahmad Raza) meets the messenger he has the fragrance of Madinah on him. Ayaaza Billaah.
If the exaggerations have been mentioned so it is appropriate that some more are listed.
As an Insult to the companions (radiallaahu anhum) one Barailwee says, "I have heard some Mashaykh say that after seeing Ahmad Raza their desire to see (or visit) the companions has diminished." MaazAllah.
And, "One cannot find such a complete scholar (i.e. like Ahmad Raza) in past two centuries.
One more Barailwee writer writes, "There was no limit to his scholarly majesty and wonders. Imaam Ahmad Raza Sahib was unique in his knowledge and correctness of opinions."
And, "Imaam Ahmad Raza renewed with life the teachings of religion."
Fataawa Razwiyyah contains thousands of issues that the scholars have not even heard of."
"If Abu Haneefah (rahimahullaah) would have seen Fataawa Razwiyyah then he would have written its author amongst his companions."
Another Barailwee writer writes, "Imaam Ahmad Raza was Imaam Abu Haneefah of his time."
One more Barailwee writer exaggerates, "imaam Ahmad Raza contained in his mind Imaam Abu Haneefah's deductive intelligence, Abu Badr Raazi's intellect and Qaadhi Khan's memory."
By committing the crime of insult of the Khulafaa ar-Raashideen and by making their imaam and reviver the proof of آنچہ خوباں ہمہ دارند تو تنہاداری , they shamelessly write, "Imaam Ahmad Raza, in truth he was a reflection of Sadeeq Akbar, and in separating the falsehood he was a phenomenon of Farooq Aazam, and in benevolence and mercifulness he was a picture of Dhun-Nurain, and in destruction of falsehood he was the sword of Haidree." MaazAllah.
And on top of this , "Alaa Hazrat(i.e. Ahmad Raza) was a miracle from the miracles of the Prophet (Sallallaahu alaihi wasallam)."
The readers should know that a Mujizah (miracle) is that (supernatural) event that is actualized at the hands of a prophet from Allah. Now only Barailwee gentlemen can explain that is it the event of Ahmad Raza's birth or his anti-customary characteristics. And how can his existence in this fourteenth century be the Prophet's (sallallaahu alaihi wasallam) miracle? This disciple of Jenab Barailwee had just mentioned this as a miracle. Another one of his followers raised him to the rank of 'Waajibul Ita'aat' like prophets. He says, "Alaa Hazrat was Allah's Hujjah(proof) on this earth."
Now it is obvious that Allah's Hujjah can only be a person who is a prophet. Barailwee gentlemen want to make us understand that if Jenab Khan Sahib (i.e. Ahmad Raza Khan) was subjected to criticism, or his words are rejecting the proof and Hujjah given by Allah.
It is proven by all these exaggerated claims that Khan Sahib Barailwee's disciples wanted to declare him hallow and in doing this they were attempting to take a lead amongst each other. We have mentioned in the previous pages that Barailwees believed that their Alaa Hazrat was free from mistakes and innocent from committing errors. And without doubt this is exclusive to the Prophets and to believe that anyone else is Masoom(i.e. innocent of committing errors) is equivalent to rejecting 'finality of Prophet-hood'. May Allah guide all and save from this belief. Aameen.
After mentioning some of the excessive exaggerations we would like to finish this discussion by quoting some more. It is said that when Jenab Ahmad Raza was three and half years old he was passing by a market. He was just wearing a big Kurta. Some Tawaaif's were coming towards him. He lifted his Kurta and covered his eyes with it. The Tawaaifs said, O little kid! You did your eyes but you revealed your Satr. At the age of just three and a half the founder of Barailwiyyah replied, "When the sight deviates then the hearts deviate. And when the heart deviates (only then) does the Satr deviate"
Now who will ask them that the women coming towards him at the age of three and a half were Tawaaifs, and the small child who had not even begun to cover his Satr then how did he know the secret of deviation of sight and heart being the cause of deviation of Satr?!
But one does not need intelligence and sisdon to tell a lie.
Barailwees say, "The scientists of Europe and the philosophers of Asia used to shiver by the awe of scholarship of Imaam Ahmad Raza."
Also "Ahmad Raza with his amazing memory had memorized all the books from fourteen hundred years. The people of language were helpless in finding a word to describe his high standing."
Aslo, "When Alaa Hazrat went to perform Hajj then he was given the tidings of Magfirah (forgiveness) in Masjid Khaif"
Barailwee poet, Ayoob Ali Razvi writes in his poem,
اندھوں کو بینا کر دیا بہروں کو شنوا کر دیا دین نبی زندہ کیا یا سیدی احمد رضا امراض روحانی و نفسانی امت کے لیے در ہے تیرا دار الشفا یا سیدی احمد رضا یا سیدی یا مرشدی یا مالکی یا شافعی اے دستگیر راہنما یا سیدی احمد رضا جب جان کنی کا وقت ہوا اور رہزنی شیطان کرے حملہ سے اس کے بچا یا سیدی احمد رضا اجد کا سایہ غوث پر اور تجھ پر سایہ غوث کا اور ہم پہ ہے سایہ تیرا یا سیدی احمد رضا احمد پہ ہو رب کی رضا احمد کی ہو تجھ پر رضا اور ہم پہ ہو تیری رضا یا سیدی احمد رضا
Another of his poets writes,
خلق کے حاجت روا احمد رضا
ہے میرا مشکل کشا احمد رضا
کون دیتا ہے مجہ کو کس نے دیا
جو دیا تم نے دیا احمد رضا
دونوں عالم میں ہے تیرا آسرا
ہاں مدد فرما شاہ احمد رضا
حشر میں جب ہو قیامت کی تپش
اپنے دامن میں چھپا احمد رضا
جب زبانیں سوکھ جائیں پیاس سے
جام کوثر کا پلا احمد رضا
قبر و نشر و حشر میں تو ساتھ دے
ہو مرا مشکل کشا احمد رضا
تو ہے داتا اور میں منگتا ترا
میں تیرا ہوں اور تو مرا احمد رضا
ہے میرا مشکل کشا احمد رضا
کون دیتا ہے مجہ کو کس نے دیا
جو دیا تم نے دیا احمد رضا
دونوں عالم میں ہے تیرا آسرا
ہاں مدد فرما شاہ احمد رضا
حشر میں جب ہو قیامت کی تپش
اپنے دامن میں چھپا احمد رضا
جب زبانیں سوکھ جائیں پیاس سے
جام کوثر کا پلا احمد رضا
قبر و نشر و حشر میں تو ساتھ دے
ہو مرا مشکل کشا احمد رضا
تو ہے داتا اور میں منگتا ترا
میں تیرا ہوں اور تو مرا احمد رضا
Granter of the creation Ahmad Raza
You are one who removes my difficulties Ahmad Raza
Who gives me... Who has given
Whatever was given... you have given Ahmad Raza
In both the worlds is your support
Yes help me Shah Ahmad Raza
In Hashr when there will be the heat of Qayaamah
Hide and cover me Ahmad Raza
When the tongues dry because of thirst
Give me drink from Kawthar Ahmad Raza
Help (or accompany) me in my grave and in resuscitation and in Hashr
Be the one who removes my difficulties Ahmad Raza
You are the giver and I am your receiver
I am yours and you are mine.. Ahmad Raza
This is Jenab Barailwee and his followers and this is their teaching that they spread. In exaggeration they have no precedent. Every one who comes seems to honor and pay tribute with this kind of filth filled with Shirk to every one who goes. May Allah guide them to the straight path.
Ahmad raza Barailwee himself exggerates in honor of Shaykh Abdul Qadir Jeelaani (rahimahullah) and says,
Ahmad raza Barailwee himself exggerates in honor of Shaykh Abdul Qadir Jeelaani (rahimahullah) and says,
کریں اقطاب عالم کعبہ کا طواف
کعبہ کرتا ہے طواف در والا تیرا
کعبہ کرتا ہے طواف در والا تیرا
He says about himself,
ملک سخن کی شاہی تم کو رضا مسلم
جس سمت آگے ہو سکے بٹھا دیے ہیں
جس سمت آگے ہو سکے بٹھا دیے ہیں
And, "My chest is a chest (container) and if a question in any science is put to it, an answer will immediately come."
Ahmad Raza on in one instance is exaggerating about himself like this and in another instance he removes himself from the realm of humans and writes,
Ahmad Raza on in one instance is exaggerating about himself like this and in another instance he removes himself from the realm of humans and writes,
کوی کیوں پوچھے تیری بات رضا تجہ سے کتے ہزار پھرتے ہیں
Why should someone listen to you O Raza
Dogs like you roam around in thousands.
Also,
Dogs like you roam around in thousands.
Also,
تجھ سے در در سے سگ اور سگ سے ہے مجھ کو نسبت
میری گردن میں بھی ہے دور کا ڈورا تیرا
Once Barailwee Khan Sahib's peer Sahib arranged two dogs for security. And then he (i.e. Ahmad Raza) took both of his sons to his peer Sahib, and said , "I have come to you with two dogs nice and fine breed. Please accept them."
So these are two perspectives of Ahmad Raza Khan Sahib's personality. On one side he is described with titles an Imaam, Gauth, Qutb and reliever of difficulties and on the other side he feels proud by resembling himself with a lowly filthy animal.
We would like to end this chapter by mentioning some of the bigger personalities from amongst the Barailwiyyah. And among them is one Naeemuddin Muraadaabaadi. He was born in 1883 (C.E). He was from the time of Jenab Barailwee. He also opposed Tawheed and Sunnah and supported Shirk and Bidah like Jenab Barailwee and he played a very significant role in popularizing unlegislated rites and costoms. He had a Madrasah which used to be called Madrasah Ahlis Sunnah. Then it was changed to Jaamiah Naeemiah. The graduate from this Madrasah used to be called a Naeemee. From his writings is Khazaain al-Arfaan which was later published along with Ahmad Raza Khan's translation of Quran. "At-Tayyibul Bayaan" which was written in reply to Shah Ismaaeel's "Taqwiyyatul Eemaan" and "al-Kalimatul Ulyaa" are worth mentioning.
He died in 1948 (C.E.). Barailwees refer to him with the title "Sadr al-Faazil".
From the leaders of Barailwees was one Amjad Ali, who was born in the district of Aazam Garh and studied at Madrasah Hanafiyyah Jaunpoor. Jenab Amjad Ali also remained under Ahmad Raza's guidance for some time and he played a big role in establishing his (i.e. Ahmad Raza) Madhab. His book "Bahaar Shareeat" is an authoritative book in Barailwee Fiqh, which contains rulings explained in light of Ahmad Raza's teachings.
From their elder personalities also is Deedar Ali who was born in Nawabpoor in 1280 Hijri. He studied from Ahmad Ali Sahaaranpuri and after finishing his studies in 1293 Hijri he permanently moved to Lahore. It is said about him, "Maulana Deedar Ali had safeguarded Lahore from the Wahhaabi and Deobandi poison. He died in 1835 (C.E).
From his works "Tafseer Meezaan al-Adyaan" and "Alaamaate Wahhabiyyah" are worth mentioning.
From them also is Hashmat Ali. He was born in Lucknow. His father was from the disciples of Syed "Ain al-Qadaah". He was educated in Jenab Barailwees Madrasah Manzar Islaam. He studied under Amjad Ali as well and completed his studies in 1340 Hijri. He also took a diploma from Ahmad raza's son and then busied himself with propagating Ahmad Raza's beliefs. Ahmad Raza's son gave him a title of "Ghaizul Munaafiqeen".
In 1380 Hijri he suffered from cancer and then died in Beelee Bhet.
And from their leaders was Ahmadyaar Naeemi. He was born in Badaayoon in 1902 (C.E). Initially he studied in the Deobandi Madrasah "al-Madrasatul Islaamiyyah". Then he went to Naeemuddin Muraadaabaadi and finished his studies from him. After traveling to many cities he finally took residence in Gujrat and built a Madrasah by the name of "Jaamiah Gauthia". In his book "Jaa alHaq" he corroborated Jenab Barailwee's Madhab and he stressed the opposition of Quran and Sunnah.
Jenab Ahmadyaar Sahib wrote the Haaisha by the name "Noor al-Irfaan" for Ahmad Raza's quran translation in which he made Taweel of many Aayah's of Quran and many a times distorted the meanings. He also has another book like this by the name " رحمتہ الا لہ بو سیلتہ الاولیا " .
He died in 1971 (C.E).
These were the leaders of Barailwee Madhab who explained and elucidated the fundamentals and regulations of this Madhab. And who nourished and fostered the plant that was planted by Ahmad Raza.
In the next chapter we will explain their " Aqaaid " . If Allah wills.
میری گردن میں بھی ہے دور کا ڈورا تیرا
Once Barailwee Khan Sahib's peer Sahib arranged two dogs for security. And then he (i.e. Ahmad Raza) took both of his sons to his peer Sahib, and said , "I have come to you with two dogs nice and fine breed. Please accept them."So these are two perspectives of Ahmad Raza Khan Sahib's personality. On one side he is described with titles an Imaam, Gauth, Qutb and reliever of difficulties and on the other side he feels proud by resembling himself with a lowly filthy animal.
We would like to end this chapter by mentioning some of the bigger personalities from amongst the Barailwiyyah. And among them is one Naeemuddin Muraadaabaadi. He was born in 1883 (C.E). He was from the time of Jenab Barailwee. He also opposed Tawheed and Sunnah and supported Shirk and Bidah like Jenab Barailwee and he played a very significant role in popularizing unlegislated rites and costoms. He had a Madrasah which used to be called Madrasah Ahlis Sunnah. Then it was changed to Jaamiah Naeemiah. The graduate from this Madrasah used to be called a Naeemee. From his writings is Khazaain al-Arfaan which was later published along with Ahmad Raza Khan's translation of Quran. "At-Tayyibul Bayaan" which was written in reply to Shah Ismaaeel's "Taqwiyyatul Eemaan" and "al-Kalimatul Ulyaa" are worth mentioning.
He died in 1948 (C.E.). Barailwees refer to him with the title "Sadr al-Faazil".
From the leaders of Barailwees was one Amjad Ali, who was born in the district of Aazam Garh and studied at Madrasah Hanafiyyah Jaunpoor. Jenab Amjad Ali also remained under Ahmad Raza's guidance for some time and he played a big role in establishing his (i.e. Ahmad Raza) Madhab. His book "Bahaar Shareeat" is an authoritative book in Barailwee Fiqh, which contains rulings explained in light of Ahmad Raza's teachings.
From their elder personalities also is Deedar Ali who was born in Nawabpoor in 1280 Hijri. He studied from Ahmad Ali Sahaaranpuri and after finishing his studies in 1293 Hijri he permanently moved to Lahore. It is said about him, "Maulana Deedar Ali had safeguarded Lahore from the Wahhaabi and Deobandi poison. He died in 1835 (C.E).
From his works "Tafseer Meezaan al-Adyaan" and "Alaamaate Wahhabiyyah" are worth mentioning.
From them also is Hashmat Ali. He was born in Lucknow. His father was from the disciples of Syed "Ain al-Qadaah". He was educated in Jenab Barailwees Madrasah Manzar Islaam. He studied under Amjad Ali as well and completed his studies in 1340 Hijri. He also took a diploma from Ahmad raza's son and then busied himself with propagating Ahmad Raza's beliefs. Ahmad Raza's son gave him a title of "Ghaizul Munaafiqeen".
In 1380 Hijri he suffered from cancer and then died in Beelee Bhet.
And from their leaders was Ahmadyaar Naeemi. He was born in Badaayoon in 1902 (C.E). Initially he studied in the Deobandi Madrasah "al-Madrasatul Islaamiyyah". Then he went to Naeemuddin Muraadaabaadi and finished his studies from him. After traveling to many cities he finally took residence in Gujrat and built a Madrasah by the name of "Jaamiah Gauthia". In his book "Jaa alHaq" he corroborated Jenab Barailwee's Madhab and he stressed the opposition of Quran and Sunnah.
Jenab Ahmadyaar Sahib wrote the Haaisha by the name "Noor al-Irfaan" for Ahmad Raza's quran translation in which he made Taweel of many Aayah's of Quran and many a times distorted the meanings. He also has another book like this by the name " رحمتہ الا لہ بو سیلتہ الاولیا " .
He died in 1971 (C.E).
These were the leaders of Barailwee Madhab who explained and elucidated the fundamentals and regulations of this Madhab. And who nourished and fostered the plant that was planted by Ahmad Raza.
In the next chapter we will explain their " Aqaaid " . If Allah wills.
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