Imam Ahmad Rida Khan Barelwi (1856–1921), revered as Ala Hazrat by his followers, stands as one of the most influential Islamic scholars and reformers of the modern era. Born in Bareilly, British India, he emerged as a towering figure whose efforts to preserve and propagate what he believed to be the authentic teachings of Islam left an indelible mark on the Indian subcontinent and reverberated far beyond its borders.
Imam Ahmad Rida‘s multifaceted legacy—as a jurist, theologian, poet, and Sufi—continues to shape the religious, social, and even political landscape of Muslim communities globally, particularly through the Barelwi movement, which boasts over 200 million adherents today. This op-ed explores the depth of his contributions, weaving together his defense of traditional Islam, his intellectual rigor, and his complex stance on politics and beyond.
A Beacon of Traditional Islam in a Time of Crisis
The late 19th and early 20th centuries were a tumultuous period for Indian Muslims. British colonial rule had stripped them of political power, while internal religious fragmentation—fueled by reformist movements like the Deobandis, Wahhabis, and Ahmadis—threatened their spiritual unity. Imam Ahmad Rida Khan saw these challenges as a call to action. Rooted in the Hanafi school of jurisprudence and the Qadiri Sufi order, he sought to safeguard what he viewed as the pristine Sunni tradition, emphasizing devotion to the Prophet Muhammad (Sallallahu Ta’ala Alayhi Wasallam) and the integration of Sufi practices into everyday life.
His scholarly output was staggering: over 1,000 works spanning Islamic law, theology, philosophy, and poetry. His magnum opus, Fatawa Razawiyya, a 30-volume collection of religious verdicts, addressed everything from daily rituals to complex theological disputes, offering Muslims a comprehensive guide to navigate their faith. His Urdu translation of the Quran, Kanzul Iman, remains celebrated for its eloquence and fidelity to traditional exegesis.
Through these writings, Imam Ahmad Rida aimed to counter what he saw as distortions of Islam, particularly from movements he deemed heretical. In Husam ul-Haramain (1906), he famously declared the founders of the Deobandi, Ahl-i Hadith, and Ahmadiyya movements as disbelievers, securing endorsements from 268 South Asian scholars and several from Mecca and Medina. This bold stance underscored his unwavering commitment to defending the Prophet Muhammad (Sallallahu Ta’ala Alayhi Wasallam)’s honor and the finality of prophethood—core tenets of his vision of “true Islam.”
Beyond Scholarship: A Movement for the Masses
Imam Ahmad Rida’s influence goes beyond the scholarly elite, resonating deeply with the masses, especially in rural India. The Barelwi movement, which he founded, was not merely a theological school but a vibrant socio-religious force. It championed rituals like milad (celebrations of the Prophet Muhammad Sallallahu Ta’ala Alayhi Wasallam’s birth) and urs (commemorations of saints), practices that connected ordinary Muslims to their faith through love and reverence. This emphasis on devotional Islam stood in stark contrast to the austere, text-centric approaches of rival groups, making it accessible and emotionally compelling.
His establishment of Darul Uloom Manzar-e-Islam in 1904 institutionalized his teachings, training generations of scholars who carried his message across India, Pakistan, Bangladesh, South Africa, and the South Asian diaspora in the West. Today, centers like Markaz-e-Ahle Sunnah at his shrine in Bareilly remain hubs of Islamic learning, drawing millions seeking guidance. Imam Ahmad Rida’s poetry, collected in Hadaiq-e-Bakhshish, further amplified his reach, with verses extolling the Prophet Muhammad (Sallallahu Ta’ala Alayhi Wasallam)’s virtues sung in mosques and homes, embedding his theology in the cultural fabric of Muslim life.
Political Dimensions: A Nuanced Stance
While Imam Ahmad Rida’s primary mission was religious, his work inevitably intersected with politics. Unlike many contemporaries who joined the Indian independence movement, he adopted a distinctive position. He declared British India as Dar al-Islam (a land of Islam)—a view that set him apart from the Deobandis and the Khilafat Movement, which allied with Mohan Das Gandhi’s non-cooperation campaign. Imam Ahmad Rida’s refusal to support Gandhi stemmed not from blind loyalty to the British but from a theological conviction: he believed collaboration with non-Muslims in a political struggle contravened Islamic principles, especially when led by a Hindu figure.
This stance has sparked debate. Critics label him pro-British, pointing to his opposition to jihad against the colonial regime and his rejection of hijra (migration) as unnecessary. Yet, Imam Ahmad Rida’s perspective was more nuanced. He saw the independence movement’s secular bent as a threat to Muslim identity, fearing it would subordinate Islamic law to a pluralistic framework. His fatwas permitted interest in commercial transactions under non-Muslim rule—a pragmatic concession—but he never endorsed colonial oppression. Instead, he focused on strengthening Muslim religious life internally, believing that spiritual resilience was the true bulwark against external domination.
Why Imam Ahmad Rida Opposed Independence Movement
Imam Ahmad Rida Khan’s decision to distance himself from Gandhi’s independence movement was not mere political aloofness but a prescient stand rooted in his foresight of a secular India’s potential to marginalize Muslims—a fear borne out by today’s realities.
In 2025, India’s Muslim minority faces systemic oppression under Hindu nationalist policies: the Waqf (Amendment) Bill threatens their religious properties, cow vigilantism terrorizes their livelihoods, and discriminatory laws like the Citizenship Amendment Act erode their rights. These developments validate Imam Ahmad Rida’s skepticism of a pluralistic state where Hindu majorities could dominate, a concern he felt Gandhi’s secular vision ignored.
His preference for preserving Muslim autonomy under British rule finds an echo in the later Pakistan Movement, where his followers, including his sons Hamid Raza Khan and Mustafa Raza Khan, and disciples like Mufti Sayyid Naeemuddin Muradabadi rallied for a separate Muslim state—a vision realized in 1947. They organized Sunni conferences that bolstered the demand for Pakistan, showing that Imam Ahmad Rida’s legacy could adapt to political currents.
Pakistan’s creation aligns with Imam Ahmad Rida’s emphasis on safeguarding Islamic identity, proving his stance prophetic as India’s current trajectory drifts toward Hindu hegemony. Similarly, Bangladesh, born from Pakistan in 1971, reflects a nuanced extension of this ethos. In Bangladesh, Imam Ahmad Rida’s legacy takes on added depth through endless efforts taken so far by institutions like Darbar-e-Sirikot Sharif and Jameya Ahmadia Sunnia Alia in Chattogram, alongside the activism of Bangladesh Islami Chattrasena, a students’ political body of Bangladesh Islami Front that runs its activities in Bangladesh based on the Barelwi Principle.
Darbar-e-Sirikot Sharif, a Qadiri Sufi center founded by Syed Ahmad Shah Sirikoti, and Jameya Ahmadia Sunnia Alia, established in 1954 as a major Sunni educational hub, have been pivotal in spreading Imam Ahmad Rida’s teachings, training scholars, and fostering devotion among Millions of followers in Bangladesh. Bangladesh Islami Chattrasena and Bangladesh Islami Front amplify this mission with its grassroots efforts—seen in their activities—mobilizing youth to defend Muslim rights.
While Bangladesh’s secular founding diverged from Imam Ahmad Rida’s ideals, the enduring strength of Barelwi traditions there—nurtured by these institutions and their devoted followers—shines through in widespread celebrations and organized resistance, proving his legacy flourishes despite political shifts. All these together powerfully affirms his conviction that Muslim identity must be staunchly defended against assimilation or suppression, a truth India’s present-day policies vividly highlight.
Global Reach and Contemporary Relevance
Imam Ahmad Rida’s impact stretched far beyond the subcontinent. His visits to Mecca and Medina, where he engaged with Arab scholars and earned the title of Mujaddid (reviver of Islam), cemented his international stature.
His treatises, translated into Arabic, Urdu, English, Turkish, and Hindi, influenced Muslim communities in South Africa, the UK, and the US, where South Asian diaspora mosques often echo Barelwi practices. The movement’s emphasis on tolerance and mysticism has also found resonance in countering extremist ideologies, offering an alternative to the rigid interpretations of extremist groups.
Conclusion
Imam Ahmad Rida Khan Barelwi’s life was a testament to his belief that true Islam lies in unwavering devotion to the Prophet Muhammad Sallallahu Ta’ala Alayhi Wasallam and the preservation of tradition against all odds. His intellectual brilliance, coupled with a grassroots appeal, revitalized Sunni Islam across the Indian subcontinent, offering a counter-narrative to reformist and colonial pressures. Politically, his choices reflected a prioritization of faith over temporal power, a stance that both limited and defined his influence.
Masha-Allah