Growing up, many of us are immersed in the culture of productivity. Whether it’s preparing for exams or climbing professional ladders, we are taught to value productivity. That journey often takes us through the endless self-help aisle and YouTube rabbit holes – listening to gurus with digital dashboards, meticulously curated routines, and five step formulas. But often, the credentials of such figures are shallow. They’ve built careers not on output or depth, but on the promise of productivity itself.
Contrast this with the towering intellectual legacy of Imam Ahmed Raza Khan (Ala Hazrat – the greatest master), a figure of immense scholarship, humility, and output. Simply calling him a ‘prolific author’ or a ‘masterful poet’ barely scratches the surface. He penned more than 548 works across subjects as diverse as jurisprudence, theology, logic, astronomy, mathematics, and philosophy1.
His writing reached such a level, that a poet rightfully remarked:
Some people have written much about the knowledge of religion;Whatever exists in this age belongs solely to Raza.
Whatever he has written is regarded as an authoritative proof in religion;The honour of the people of the pen is the single dot of Raza2.
And yet, when we think of productivity, we rarely picture a man in Shalwar Kameez seated on a floor mat in service of his community. We imagine someone in a tailored suit toggling between three monitors with a personal assistant on call. This is the tragedy of our modern conceptualisation of productivity that we often overlook the giants whose work was deep, impactful, and timeless.
This article does not attempt to explore the miraculous life or the formative years of Ala Hazrat, not does it aim to examine his educational reform theory. Instead, we seek to learn practical habits and mindsets from his life, potentially relevant and transformative for us today.
Mastery requires time with masters
One of the core productivity principles in today’s world is that mentorship accelerates growth. Ala Hazrat understood this deeply. When Sayyid Ahmed Ashraf sent the distinguished scholar Muhaddith e Kichauchvi Sayyid Muhammad Ashraf to train under Imam Ahmed Raza, Imam Ahmed Raza emphasised that scholarly authority, particularly in ifta (Legal questions), requires more than book knowledge. It demands proximity to a master who is the living embodiment of that knowledge. In his Malfuzat, Ala Hazrat remarks that the acquisition of knowledge is fostered through the company of the learned and the pious. He emphasises that their presence, discourses, and advice play a profound role in nurturing and deepening one’s understanding3.
Ala Hazrat himself spent seven years in the company of his teacher4. In one notable incident, he dedicated hours constructing an 8 page response to a complex question, only to have it corrected with a single phrase by his teacher. He humbly accepted the feedback and used it to refine his answer. In addition, he mentions that he remembers the exact questions, the questioners and the locations they came from5. Indicative of his acute attentiveness and respect for both the query and the individual.
True mastery isn’t rushed. Deep learning takes time, humility, and the willingness to learn from those more experience. No YouTube summary or book extract can replace sitting at the feet of a master. This is well-supported by modern research. Deliberate Practice Theory demonstrates that mastery arises from focused, structured repetition under expert guidance, not merely innate talent6. Likewise, the Protégé Effect illustrates that teaching or preparing to teach enhances one’s own learning, retention, and metacognitive clarity7. When you spend time with an expert, you are able to see how that information or knowledge is being ‘taught’. This eases the process for the student to teach. Additionally, being close to and learning from experts enhances not only knowledge but also judgment and intuitive understanding. A process that is consistent with mentorship outcomes and skill acquisition models like Dreyfus’.8
Learning from Mistakes
Rather than avoiding mistakes, Ala Hazrat embraced them as a means of growth. His rigorous process of reflection and openness to correction, as seen in his interactions with his teachers and peers, points to a powerful trait: the ability to depersonalise failure.
In one instance, a Mufti in the Dar al-Ifta or Bareilly would send his written answers to Ala Hazrat for review. After making changes, Ala Hazrat remarked, “You may not realise why I have altered or added certain words. It would be wise for you to come to me, so you may understand the wisdom behind these changes”9.
Allama Sayyid Zafar al-Din Bihari mentions that many knowledgeable people were happy when they were praised, and annoyed when they were objected to. Ala Hazrat had neither of these, he was doing it for the pleasure of Allah therefore did not concern himself with the praises of people10. Rather he concerned himself with his beloved and his purpose.
This tongue speaks only in your name,This life itself exists for you.We came to this world for your sake,And shall rise in the next for you11
For him, mistakes were not confidence-shattering setbacks but opportunities to refine his understanding and sharpen his judgement. Productivity isn’t just output, it’s the ability to refine and improve through failure. Learn, adapt and evolve.
Research by Carol Dweck demonstrates that individuals who view intelligence as developable rather than fixed exhibit greater resilience and productivity12. They interpret setbacks as opportunities for learning and growth. Moreover, Keith and Frese’s work on Error Management Training shows that learning environments which encourage making and correcting mistakes significantly enhance long-term performance, particularly when dealing with complex tasks.13
A Routine
Ala Hazrat was not just prolific because he was talented, but moreso because he was disciplined. His daily and weekly schedule reflected an intentional structure. After Jumu’ah, he would sit in the reception area to meet people. Every day after Asr, he would do the same, particularly during winter months. After Maghrib, he would retreat into his private space for reading, reflection and writing14.
This balance between public service and private productivity ensured that he was accessible yet focussed. He created defined times for different responsibilities without the need for time-tracking apps or productivity planners.
Structure is not the enemy of creativity; rather it is its partner. A consistent routine, even if simple, can sustain deep and meaningful output over time. On the other hand, there are those who cling to routine so rigidly that they resist adaptation, even when circumstances clearly call for it.
Ala Hazrat offers a telling example. During his second Hajj, he was occupied with compiling responses to a series of questions under a pressing deadline. The work later known as al-Dawlat al-Makkiyyah. At that time, Shaykh Sayyid Abd al-Ḥayy Muḥaddith al-Maghribi expressed a desire to meet him. Initially, Ala Hazrat proposed meeting the next day, but upon learning that the Sayyid would be departing later that same day, he adjusted his plans to honour the request15.
Studies show the routines reduce cognitive load and free mental energy. According to a study by Wood and Quinn, 40-45% of our daily actions are habitual16. Ala Hazrat’s disciplined routine reflects this principle in action. By structuring his day around fixed times for worship, study, writing, and teaching, he minimised the mental effort spent on deciding what to do next. This freed his cognitive resources for the demanding intellectual and spiritual work that defined his life.
Simplicity
One of the most profound lessons from Ala Hazrat’s life is the power of simplicity. Modern minimalists posit that Steve Jobs wore the same outfit daily to avoid decision fatigue. But a century earlier, Ala Hazrat lived this principle with more sincerity and less fanfare.
He changed his clothes only on Tuesdays, Fridays, or special occasions. His attire was so unassuming that once, a visitor sat next to him while making wudhu (ablution), unaware that the man beside him was the famed Imam who he had come to meet. He expected Ala Hazrat to don an expensive garment.
His diet was equally simple. He would eat a bowl of gravy for the most part. In an era where meals are increasingly curated for aesthetics and social media approval, Ala Hazrat treated eating as sustenance, not entertainment, and would often spend days fasting increasing his strong will.
Simplicity isn’t about deprivation, rather it provides clarity. By removing unnecessary decisions and distractions, we can focus on what truly matters. This includes preparing for things in advance. Ala Hazrat, once, gave Mawlana Nazir Ahmad money to reserve seats on a train, the reason being that it makes it easier to perform prayer when travelling17.
Baumeister’s research demonstrates that every decision even seemingly trivial ones drain mental energy, leading to diminished self-control and decision fatigue18. Simplifying daily choices conserves cognitive resources, freeing up attention for more important tasks. Additionally, empirical studies on voluntary simplicity indicate that individuals who intentionally reduce consumption and complexity tend to report higher life satisfaction and lower stress which are key components of long-term productivity19.
In a world captivated by tech-enabled productivity, Ala Hazrat’s example challenges us to rethink what it means to be truly productive. It’s not about looking busy, tracking metrics, or maximising every second. Real productivity, as exemplified by Ala Hazrat, is about focused, meaningful work done consistently, which is rooted in humility, sincerity, and service.
From another perspective, slogans like “Hum Ala Hazrat wale hein” hold little value unless we strive to embody the character, discipline, and values of Ala Hazrat himself, rather than simply swaying to his poetry in emotional admiration. This aspect may not be as fascinating as learning about his vast knowledge or extraordinary miracles, yet it offers something equally valuable: genuine, practical lessons we can implement in our own lives which enable us to truly follow in the footsteps of those who have been divinely guided.
By reflecting on his habits, routines, and values, we not only find actionable strategies but also reorient our understanding of what it means to lead a productive life: one that benefits not just the self, but the wider world.
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Allama Zafar al-Din Bihari. Majma’h al-Mu’addid li Talifat al Mujaddid. Cited in Dr Mas’ud Ahmed, The Neglected Genius of the East
Aglon ne to likha hai bohot ilm e Deen par, Jo kuch hai is sadi main wo tanha Raza ka hai. Jo usne likh diya hai sanad hai wo Deen main, Ahl e Qalam ki aabroo nuqta Raza ka hai
Malfuzat e Ala Hazrat. Vol 1.
This is mentioned in his Malfuzat, but in reality he spent much more years with his teacher. Perhaps these are the years of Ifta, or sole company of his teacher.
Allama Abd al-Hadi Qadri. The Mujaddid of the 14th Century Imam Ahmad Raza. p. 104
Ericsson, K. 1993. The role of deliberate practice in the acquisition of expert performance. Psychological Review, 100(3), 363–406.
Fiorella, L, & Mayer, R. 2013. The relative benefits of learning by teaching and teaching expectancy. Contemporary Educational Psychology, 38(4),
Dreyfus, S. E. 1980. A Five-Stage Model of the Mental Activities Involved in Directed Skill Acquisition. California University Berkeley Operations Research Center.
ibid. p. 107
Allama Zafar al-Din Bihari. Hayate Ala Hazrat. vol. 1. p. 161
Dahan Me Zuban Tumhaare Liye, Badan Me Hai Jaan Tumhaare LiyeHum Aaye Yahan Tumhaare Liye, Uthe Bhi Wahan Tumhaare Liye.
From Hadaiq e Bakhshish.
Dweck, C. 2007. Mindset.
Frese, M., & Keith, N. 2015. Action errors, error management, and learning in organisations. Annual Review of Psychology, 66
Allama Abd al-Hadi Qadri. The Mujaddid of the 14th Century Imam Ahmad Raza. p. 390
Malfuzat e Ala Hazrat. Vol 1.
Wood, W., Quinn, J. M., & Kashy, D. A. 2002. Habits in everyday life: Thought, emotion, and action. Journal of Personality and Social Psychology, 83(6)
Malfuzat e Ala Hazrat. Vol 2.
Baumeister, R. F., Vohs, K. D., & Tice, D. M. 2008. Making choices impairs subsequent self-control: A limited-resource account of decision making, self-regulation, and active initiative. Journal of Personality and Social Psychology.
Boujbel, L. and d'Astous, A. 2012. Voluntary simplicity and life satisfaction: Exploring the mediating role of consumption desires. J. Consumer Behav., 11
Rich, S. A., Hanna, S., Wright, B. J., & Bennett, P. C. 2017. Fact or fable: Increased wellbeing in voluntary simplicity. International Journal of Wellbeing, 7(2).