History of Mawlid an-Nabi (SallAllahu Alayhi wa Sallam) Celebrations

Another cheap trick (Irony) the insolent opposition attain is a lame accusation towards the Ahl al-Sunnah wa al-Jama'ah that, some ignorants from India and Pakistan of the last few decades have innovated the celebrations of Mawlid an-Nabi Sharif being influenced by the Hindu Celebration culture and that it was never ever celebrated before and there is no history of Mawlid Celebrations (Curse of Allah upon the liars). Let them have some glimpses of enthusiastic and joyous Mawlid celebrations from the very true and evident history.

An old photograph of Bayt al-Mawlid (The place where the blessed birth took place) in Makkah.

..:: History of Mawlid Celebrations ::..

1. Allama Mulla Ali Qari narrating the routine of the people of Madina Munawwarah writes,

“The people of Madina Munawwarah (May Allah have Mercy on them) used to arrange and attend Mawlid gatherings with great enthusiasm and sincerity on the occasion of Mawlid Sharif.” [Mawrid ar-Rawi Fi Mawlid an-Nabawi, Page 29]

2. Ibn al-Jawzi says:

"People of Haramain Sharifayn (Makkah Mukarramah and Madinah Munawwarah) and Egypt and Yemen and Syria and of the eastern and western cities of Arabia hold functions in celebration of the birth of the Prophet (SallAllahu Alaihi wa Sallam), they rejoice at the sighting of the moon of Rabi al-Awwal, bathe and put on their best dresses adorn themselves in various ways, put on scent, and give alms with great joy, and exert themselves in listening to the Mawlid of the Prophet (SallAllahu Alaihi wa Sallam). By doing so, they themselves attain to success, as it has been proved that by celebrating the Mawlid of the Prophet (SallAllahu Alaihi wa Sallam) much good accrues the whole year round, security and comfort, greater means of livelihood, increase in children and in wealth, peace in cities and contentment and peace in homes."

References:

1. Tafsir Ruh al-Bayan by Allama Ismail Hiqqi, Vol. 9, Page 56
2. Milad al-Uroos – Urdu “Bayan-e-Milad-un-Nabi”, Page 34/35, Published in Lahore.
3. Ad-Durr al-Munazzam, Page 100/101
4. Al-Milad an-Nabawi, Page 58

Prophet's (SallAllahu Alayhi wa Sallam) Birthday procession at Citadel Square (Cairo, Egypt) in 1915.
 

3. Gatherings of Mawlid an-Nabi SallAllaho Alaihi wa Sallam was switched to Prose in 3rd/4th Hijri then 700 years back from today, A pious and virtuous person named Umer bin Mullah Muhammad Mousli (Alayhir Rahmah) established it on regular basis. Following him the great commander Sultan Salahuddin Ayyubi’s dearly loved Sultan Arbal Malik Abu Saeed Muzaffar al-Din celebrated Mawlid an-Nabi officially. Ibn-e-Khalqaan Arabali Sha’fai was eyewitness of that festival.

4. According to “Tarikh Mir’at az-Zaman” billions of rupees were used to spend on those festivities. In the beginning of 7th Century of Hijri Calendar; Great Scholar named Abul Khattab Umer Bin Hasan dahiyya Qalbi Andalusi Balansi wrote a book on the topic Milad an-Nabi SallAllahu Alayhi wa Sallam named “At-Tanveer fi Mawlid as-Siraj al-Muneer”. In 1207, He went to Sultan Arbal’s castle and presented his book on Mawlid to him, for which he was awarded thousand Gold Coins from Sultan. This was the status and respect of Mawlid Sharif in hearts of earlier leaders of Islam.

Mawlid Celebrations in the ottoman empire for the birth of Prophet (SallAllahu Alayhi wa Sallam)
 

5. Not only Sultan Arbal, King of Egypt celebrated the Mawlid Shareef; Allama Ibn Jazari (Alayhir Rahmah) is one the eyewitnesses. For the celebration of this festival 1000 Mithqal of Gold was spent on it. Sultan Abu Hamu Musa Talamsani and earlier rulers of Aqsa and Andalus used to Celebrate Mawlid an-Nabi SallAllahu Alayhi wa Sallam. Abdullah Tunisi Talamsani has written the details of these festivals in his book “Raah al-Arwah”.

References:

1. Subl al-Huda wa ar-Rishaad Fi Seerah Khair al-Ibaad by Muhammad Bin Ali Yusuf Damishqi
2. Ad-Durr al-Munazzam Fee Hukmi Mawlidin Nabi Sallalahu Alaihi wa Sallam
3. Wafyat al-Da’yaan Anba’a Abna az-Zaman, Published in Cairo
4. Allama Muhammad Raza Misri’s, Muhammadur Rasoolullah, Published in Lahore, Page 33
5. Imam Jalal al-Din Suyuti, Husn al-Maqsad Fi Amal al-Mawlid
6. Anwar as-Sati’aa (1307 H), Page 261, Published from Muradabad.

Mawlid an-Nabi (SallAllahu Alayhi wa Sallam) procession at Boulac Avenue (Cairo, Egypt) in 1904.

6. It is stated in Seerah al-Halabiya that:

Muslims have been celebrating gatherings of Mawlid Sharif in major cities for long. [Seerah al-Halabiyah, Page 80]

7. Shaykh Yusuf bin Ismail an-Nabhani states:

Dwellers of Makkah visits Birthplace of Prophet (Peace be Upon him) on the eve of Mawlid an-Nabawi every year and arrange enormous gatherings. [Jawahir al-BiHar, Page 122]

8. In "Fuyudh al-Haramain", Shah Waliullah has pointed out,

“The birth of the Prophet (SallAllahu Alaihi wa Sallam) was celebrated by the people of Makkah who received blessings on account of it.”

Mawlid an-Nabi (SallAllahu Alayhi wa Sallam) procession at Mogador (Essaouira, Morocco) in 1912.
 

9. The Al-Qibla Newspaper of Makkah al-Mukarrama witnesses:

On the eve of Mawlid an-Nabi SallAllaho Alaihi wa Sallam celebrations are observed in Makkah and dwellers of Makkah named this day as Youm al-Eid Mawlid ar-Rasoolullah SallAllaho Alaihi wa Sallam. People cook delicious food. The governor of Makkah and Commander of Hijaz with their army visit birthplace of Prophet Peace be Upon Him and recites Qasa'id (praises) there. Rows of shining candles are positioned from Haram al-Makki to Birthplace and Shops and Houses on the way are also decorated. People recite Qasaid whole day at Birthplace. On the night of 11th Rabi al-Awwal after Isha, Mawlid Gathering is organized. From Maghrib prayer of 11th Rabi al Awwal to Asar Prayer of 12th Rabi al Awwal, after every prayer Salutations of 21 tanks is presented.

References:

1. Al-Qibla Paper – Makkah Mukarramah
2. Monthly Tariqat – Lahore, January 1917, Pages 2-3

The Invitation of Celebrating the Birth of Prophet (SallAllahu Alayhi wa Sallam)
in Urdu and Gujrati Languages at Durban, South Africa (with Ottoman Tughra) on 16th May 1906.

10. Encyclopedia of Islam verifies:

On the Eve of Mawlid an-Nabi; whole Islamic world is observed to be rejoicing and celebrating it. And it is celebrated till now with utmost enthusiasm and integrity. [Encyclopedia of Islam, Vol. 21, Page 824, Published By: Punjab University, Lahore]

11. Ibn al-Jawzi in his book on Mawlid, says:

In Haramayn (i.e. Makkah Mukarrama and Madina Munawwarah), in Egypt, Yemen rather all of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense reward and Success. [Bayan al-Mawlid an-Nabwi, Page 58]

Mawlid an-Nabi (SallAllahu Alayhi wa Sallam) procession in Cairo, Egypt in 1911.
A deputation of one of the Muhammadan Orders on its way from Saluting the Shaykh el-Bekri.
 

12. Shah Waliullah Dhelvi mentions one of his all time wonderful experiences as: 

I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Salam upon Prophet (Peace be upon him) and commemorating the incidents which took place during the time of the blessed birth (before and after) and those which were witnessed before He was appointed as a Nabi (such as Noor eliminating from Bibi Amina Radi Allahu Ta'ala Anha, she seeing Noor, woman proposing to Sayyiduna Abdullah Radi Allahu Ta'ala Anho on sighting the Noor on his forehead etc...) suddenly I saw Noor to have enveloped one group of people, I don’t claim that I saw this with my bodily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be descending along with Anwaar of Angels. [Fuyudh al-Haramayn, Pages 80-81]

13. Shaykh al-Islam Imam Ibn Hajr al-Haytami (Alayhir Rahmah) writes:

The gatherings of Mawlid and Adhkaar which take place during our time, they are mostly confined to good deeds, for example in them, Sadaqat are given, Dhikr is done, Durood and Salam is sent upon the Prophet (SallAllahu Alayhi wa Sallam) and he is praised. [Fatawa al-Hadithiyyah, Page 202]

Prophet's (SallAllahu Alayhi wa Sallam) Birthday procession at Citadel Square (Cairo, Egypt) in 1915.

 

14. The 7th-century historians Shaykh Abu al-Abbas al-Azafi and his son Abu al-Qasim al-Azafi wrote in their Kitab al-Durr al-Munazzam:

Pious pilgrims and prominent travelers testified that, on the day of the Mawlid Sharif in Makkah al-Mukarrama, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting the noble birthplace, and rush to it. On this day the Holy Ka’abah is opened and visited.

15. The famous eighth-century historian, Ibn Battuta relates in his Rihla that:

On every Jum’uah after the Salah and also on the birthday of the Beloved Prophet Alaihis Salat wa as-Salam, the door of the Holy Ka’abah is opened by the head of the Banu Shayba the doorkeepers of the Holy Ka’abah while on the Mawlid Shareef, the Shafi’i head judge of Makkah al-Mukarrama, Najm al-Din Muhammad ibn al-Imam Muhyi al-Din al-Tabari, distributed food to the descendants of the Beloved Prophet Alaihis Salat wa as-Salam and to the people of Makkah al-Mukarrama.

The Feast of the Mawlid at the pavilions of the Khedie's Ministers (Cairo, Egypt) in 1911.
 

16. The historian Shaykh Ibn Zahira from his Jami al-Latif fi Fadli Makkata wa-Ahliha; Shaykh al-Haytami from his book al-Mawlid al-Sharif al-Muazzam; and the historian Shaykh al-Nahrawali from al-Ilmam bi-Alam Bayt Allah al-Haram says:

Each year on the twelfth of Rabi al-Awwal Shareef, after Maghrib Salah, the four Qadhis of Makkah al-Mukarrama (representing the Four Sunni Schools) and large groups of people including the jurists and notables of Makkah al-Mukarrama, Shaykhayn, Zawiya teachers and students, magistrates and scholars, leave the Mosque and set out collectively for a visit to the Noble Birthplace of the Beloved Prophet Alaihes Salato Salaam, shouting out Dhikr and Tahlil.

The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them.

Inside the Noble Birthplace, a special sermon for the occasion of the birthday of the Beloved Prophet SallAllaho Alaihi wa Sallam is delivered. Hereafter the Dua’ for the (Ottoman) Sultan, the Ameer of Makkah al-Mukarramah, and the Shafi’i Qadhi is performed and all pray humbly.

Shortly before the ‘Isha prayer, the whole party returns to the Great Mosque, which is almost overcrowded, and sit down in rows at Maqam Sayyiduna Ibrahim (Alayhis Salam). 

A similar description is given by Shaykh al-Diyar Bakri (d/960) in his Great Sirah entitled Ta'rikh al-Khamis fi Akhbari Anfasi Nafis.

The Ottoman flag is raised during Mawlid an-Nabi Celebrations in Benghazi - Libiya in 1896.

— — —

Some deviant and ignorant people claim that the exact date of birth of the Prophet (SallAllaho Alaihi wa Aalihi wa Sallam) is not known and hence there is little room for the celebration of Eid-e-Milad-un-Nabi (SallAllaho Alaihi wa Aalihi wa Sallam) on 12th of Rabi' al-Awwal Sharif.

12 Rabi' al-Awwal is not only accepted as Milad Day from the classical and ancient scholars, it is also confirmed by the governments of the whole Islamic world. Almost every Islamic country celebrate it and have public holiday on 12th of Rabi' al-Awwal Sharif.

Opinion of Renowned Historians for Authentic Date of Mawlid

1. Ibn Ishaq (85-151 H):

Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on 12 Rabi' al-Awwal in 'Aam al-Feel. [Ibn Jawzi in al-Wafa, Page 87]

2. Ibn Hisham (213 H):

Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on Monday 12 Rabi' al-Awwal in 'Aam al-Feel. [Ibn Hisham in As-Sirat-un-Nabawiya, Vol. 1, Page 158]

3. Ibn Jarir Tabari (224-310 H):

Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on Monday 12 Rabi' al-Awwal in 'Aam al-Feel. [Tarikh al-Umam wa al-Muluk, Vol. 2, Page 125]

4. Abu al-Hasan Ali bin Muhammad Al-Mawaridi (370-480 H):

Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born 50 days after the event of Ashab-ul-Feel and after the death of His father on Monday 12 Rabi' al-Awwal. [Ailam-un-Nabuwwa, Page 192]

5. Al-Hafiz Abu-ul-Fatah Al-Undalasi (671-734 H):

Our leader and our Prophet Muhammad (SallAllaho Alaihi wa Aalihi wa Sallam), the Messenger of Allah, was born on Monday 12 Rabi' al-Awwal in 'Aam al-Feel. [Aayun al-Asr, Vol. 1, Page 33]

6. Ibn Khaldun (732-808 H):

Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on 12 Rabi' al-Awwal in 'Aam al-Feel. It was the 40th year of Emperor Kasra Noshairwan. [Ibn Khaldun in At-Tarikh Vol. 2, Page 394]

7. Imam Shihab  al-Din Qastallani (851-923 H) :

Rasoolullah (SallAllaho Alaihi wa Sallam) was born on 12th Rabi ul Awwal and People of Makkah follow it, on this same day they visit (your place of birth).. It is famous that you were born on 12th Rabi ul Awwal, the day was of Monday, Ibn Ishaq and others have narrated this too.[Al Muwahib al Laduniya, Vol. 1, Page 88]

8. Shaykh Abdul-Haq Muhadath Dehlvi (950-1052 H):

Know it well, that over-whelming majority of the experts of sayar and tarikh (i.e. biographers and historians) hold the opinion that the Beloved (i.e. the Prophet SallAllaho Alaihi wa Aalihi wa Sallam) was born in 'Aam al-Feel … It is well known that the month was of Rabi' al-Awwal and its date was 12. Various scholars have shown their agreement with this (date). [Madarij-un-Nabuwwah, Vol. 2, Page 14]

9. Muhammad As-Sadiq Ibrahim Arjoon (1321-1401 H):

From various turaq (chains) it has been established as true that the Prophet (SallAllaho Alaihi wa Aalihi wa Sallam) was born on Monday 12 Rabi' al-Awwal in 'Aam al-Feel in the reign of Kisra Noshayrwan. [Muhammad Rasoolullah, Vol. 1, Page 102]

 

Now we will prove from scholars whom even opponents consider the top most scholar in Tafsir and Tarikh and they not only say 12th is the mainstream opinion but also rely with exact hadith for it:

10. Ibn Kathir writes in his Seerat un-Nabi:

ورواه ابن أبى شيبة في مصنفه عن عفان ، عن سعيد بن ميناء ، عن جابر وابن عباس أنهما قالا : ولد رسول الله صلى الله عليه وسلم عام الفيل يوم الاثنين الثانى عشر من شهر ربيع الاول
Ibn Abi Shaybah in his Musannaf narrates from Affan, Sa’id, Jabir and Ibn Abbas (Ridwanullahi Ta'ala Alaihim Ajma'een) who said: Rasoolullah (SallAllaho Alaihi wa Sallam) was born in the year of elephant on Monday, the 12th Rabi al-Awwal [Seerat un-Nabi, Volume 1, Page No. 199]

Then he said:

وهذا هو المشهور عند الجمهور والله أعلم
This is what is famous amongst Majority and Allah knows the best 

11. Nawab Muhammad Sadiq Hasan Khan Bohapali:

The birth (of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam) was happened in Mecca at the time of Fajar on Monday 12 Rabi' al-Awwal in 'Aam al-Feel. Majority of scholars holds this opinion. Ibn-e-Jawzi has narrated a consensus (of scholars) on it. [Ash-Shumamat al-Anbariya fi Mawlid Khair al-Bariyyah, Page 7]

You can see that the historians / scholars from the first / second century of Hijri, as well as the scholars of later times, had been authenticating it. The list also includes the well known leader of Salafis, i.e. Nawab Sadiq Hasan Bohapalvi.

This Date is Officially Recognized by Islamic World

Milad-un-Nabi (SallAllaho Alaihi wa Aalihi wa Sallam) is celebrated throughout the Islamic world, with the exception of a few countries. Interestingly, most of the Muslim countries and few non-Muslim countries celebrate it on 12th of Rabi' al-Awwal.

Here is a list of few countries who hold an official holiday on 12th of Rabi' al-Awwal (the actual list is longer than this):

• Afghanistan
• Algeria
• Bahrain
• Bangladesh
• Benin
• Bosnia and Herzegovina
• Brunei
• Burkina faso
• Cameroon
• Chad
• Comoros
• Darus Salam
• Djibouti
• Egypt
• Eritrea
• Ethiopia
• Fiji
• Gambia
• Guinea
• Guyana
• India
• Indonesia
• Iraq
• Ivory Coast
• Jordan
• Kenya
• Kuwait
• Lebanon
• Libya
• Malaysia
• Maldives
• Mali
• Mauritania
• Mayotte
• Morocco
• Niger
• Nigeria
• Oman
• Pakistan
• Palestine
• Philippines
• Senegal
• Sierra leone
• Somalia
• Sri Lanka
• Sudan
• Syria
• Tanzania
• Togo
• Tunisia
• U.A.E.
• Uzbekistan
• Yemen

The most authentic date of Milad-un-Nabi (i.e. Prophet SallAllaho Alaihi wa Aalihi wa Sallam's birth), as agreed upon by the classical and later scholars and historians, and as officially recognized by Islamic countries, is Monday 12 Rabi' al-Awwal.

Allah SubHanuhu wa Ta'ala and His Beloved Messenger Knows the Best!!

— — —

Pearls of Wisdom by Qutb al-Madinah Shaykh Diya al-Deen al-Qadiri Alayhir Rahmah

..:: Golden Words of Wisdom ::..
by Qutb-e-Madina Shaykh Diya al-Deen Ahmad
Siddiqi al-Qadiri Ridawi al-Madani Alayhir Rahmah

 

• Always be steadfast on the sacred Shari’ah. The greater one is obedient to the Shari'ah the higher one attains status in Tariqah.
• Do work for the Religion for the sake of the Religion and do not do it for name and fame.
• Engage in feeding food even though it is basic Dhaal and rice. There is great virtues and Barakaat in feeding.
• Become a Veiler [Sat’taar – one who hides the faults of others]. Hide the faults of the Muslim, may they be religious or worldly.
• Duniya is an evil thing. He who is tangled with it keeps on sinking into it. He who runs away from it , it remains at ones feet.
• Salah and Fasts are from the essentials, but real religion is rectifying ones transactions.
• Here [in Madina al-Munawwarah] the wise and elders say; ‘Constant performance of Salaah becomes a habit, by keeping Fasts, the cost of one meal is saved and religion is the name of rectification of dealings.
• First Salaam , second feed food and third talk. When someone visits you, first greet him then feed him and lastly ask him the reason of his visit.
• The Murshid who is dependent on the Murid, in my view, is not a Murshid.
• To become a Murshid is very difficult and to be a son of a Murshid is very simple. Allah SubHanuhu wa Ta'ala save us from becoming Sahibzadahs.
• In obedience there is virtue and in innovation [Bid’ah] there is destruction. Be a follower and you will attain salvation.
• In secrecy is salvation and fame breeds discord.
• Allah SubHanuhu wa Ta'ala has given the cursed devil great powers. It is only Allah’s (SubHanuhu wa Ta'ala) Mercy that can protect one from the evil of the devil.
• The Spiritual Silsilah is only one that is the Qadiriyyah. The rest are its tributaries.
• There is no harm in eating the bread of a miser. But one must abstain from eating anything from a Man’nan . May Allah SubHanuhu wa Ta'ala protect us from the favours of a Man’nan.
• There is no goodness in the sand of Najd, it has nothing but pure evil.
• Do not give anyone a loan more than your financial capacity and don’t reveal the loan to anyone nor demand its repayment. If the creditor returns the loan regard it as a fresh sustenance from Allah SubHanuhu wa Ta'ala.
• Doing good deeds is a Toufeeq from Allah SubHanuhu wa Ta'ala and a sign of acceptance. Guidance is certainly from Allah SubHanuhu wa Ta'ala but a servant has to make efforts in doing good deeds.
• A fortunate person is he whose letter is read in the sacred city of Madina al-Munawwarah or he is discussed with goodness there or his name is mentioned there.
• Continue extolling the sacred name of ‘Ya Ghawth Ya Ghawth’. There are blessings of this sacred name in both the worlds.
• Never recite the Darud Sharif with the intention of Ziyaarah. The beloved Habib SallAllaho Alaihi wa Aalihi wa Sallam is not restricted to any human. If He (SallAllaho Alaihi wa Sallam) blesses anyone then it is His favour.
• No greed, no rejection and no hoarding are virtue.
• Wafa is either you bury your companion or he buries you in the ground.
• Safeguard yourself from severe cold as it takes its grudge in old age.
• Wealth is madness and seek Allah’s (SubHanuhu wa Ta'ala) protection from it as it take a long time to regain consciousness from it.
• Fulfilling lust is a deadly companion and an evil habit. It is a lethal enemy.
• Pride and boastfulness destroys the intellect.
• Avoid relationship with your opposite specie.
• Don’t ask Allah SubHanuhu wa Ta'ala for abundance, If you have reliance then there is great abundance of Barkat in little sustenance.
• Knowledge is achieved by seeking it; sitting in the company of the knowledgeable and also by Divine Inspiration.
• Your Murshid is he on whose hands you have initially taken Bay’ah. Regarding Faydh , take it wherever you find it.
• Always keep far from dissention and disunity.
• Goodness is in being kind to the creation of Allah SubHanuhu wa Ta'ala.
• One must give charity according to the ones means and ability.
• Never behave with severity and harshness as there is no goodness in it.
• If anyone sits in Madina al-Munawwarah with justice and patience, then sustenance comes to him from all directions.
• If anyone is caught in the net of a Najdi , he sinks to the depths of the ocean . If he is saved from this then regard it as a gift of a new life.
• A poor man is a blessing and not a burden.
• To educate an evil and incompetent person is to put the Ummah in discord.
• Exercising patience in hardship and misfortune is the key to success.
• Accept the excuse or apology of your enemy.
• Do not regard your enemy weak and sickness as insignificant.
• Spiritual culture is not to hurt the feelings of anyone.
• Four things are disastrous to a human;
  1) To eat food when not hungry.
  2) To habitually take medication
  3) To have excessive sex
  4) To dig for the faults of others.
• Write letters as paper horses are good.
• He who is kind to creation is in reality engaged in the Love of the Creator (SubHanuhu wa Ta'ala).
• People have attained everlasting wealth in Adab and enthusiasm.
• Do not behave like a mad man in search of sustenance because whatever is destined for you, you will certainly receive.
• Secret charity stops the wrath of Allah SubHanuhu wa Ta'ala.
• He who desires the goodwill of creation with good conduct has brightened his face.
• He who has good supposition lives a peaceful life.
• An intelligent person never leaves four things; patience, thankfulness, peace and solitude.

— — —
Translated by an insignificant mendicant of the illustrious Qutb
Khadim al-Ilm al-Sharif Faqeer Abdul Hadi al-Qadiri Ridawi
Imam Ahmad Raza Academy, Durban - South Africa
Youm al-'Arafa 9th Dhu al-Hijjat al-Haram 1432H

A Man Among the Men of Allah | Mufti Akhtar Rida al-Qadiri [may Allah preserve him]

A Man Among the Men of AllahShaykh Akhtar Rida al-Qadiri
[may Allah preserve him]

 

Shaykh al-Islam wa al-Muslimeen, Sultan al-Fuqaha, Faqeeh al-Asr, Taaj al-Shari'ah Mufti Muhammad Akhtar Rida Khan (may Allah preserve him) has produced a number of first-rate works/translations in various Islamic disciplines. Among them are (non-exhaustive list):

1) Mufti Akhtar Rida translated “al-Zulal al-Anqa Min Bahr Sabaqat al-Atqa” into Urdu which was written by Imam Ahmad Rida Khan in Arabic on the commentary of the verse “those who are most God-fearing will be far removed from it” (92:17). This scholarly commentary argues to establish that Sayyiduna Abu Bakr al-Siddique is the most virtuous companion. It contains arguments against Tafdhili Shi’ites and requires an in-depth understanding of Usul al-Tafsir and Usul al-Din.

2) Mufti Akhtar Rida wrote an Arabic commentary to a selection of Hadiths to Sahih al-Bukhari which is titled “Namudhaj Hashiyat al-Bukhari”. His strength and authenticity of arguments is very clear in the way he rebuts Ahmad Ali Saharanpuri in a number of Fiqh related issues.

3) He also wrote and excellent Usuli commentary to the Hadith of the intention “Actions are based upon intentions” which he called “Sharh Hadith al-Niyyah”.

4) [Fiqh/Hadith] The Shaykh dictated the translation to Imam Ahmad Riza Khan’s magnum opus work on the issue of combining prayers titled “Haajiz al-Bahrayn al-Waaqi an al-Jam bayn al-Salatayn” into Arabic. The work combines Fiqh with Hadith and perfectly illustrates how a faqih analyses Hadith evidences.

5) [Usul al-Hadith] Mufti Akhtar Rida fully dictated the Arabic translation to Imam Ahmad Rida Khan’s “al-Haad al-Kaaf Fi Hukm al-Di’aaf” (The Sufficient Guide on Weak Hadiths). It was published by Dar al-Sananbil of Damascus and Dar al-Hawi of Beirut in 2009. The work uniquely examines the definitions of weak Hadith, and their application and usage in areas of Fiqh uncovering Wahhabi fallacies in their understanding of their acceptance and rejection. It is ample with scholarly discussions and is an outstanding gift for the student and teacher as its signatory Sayyid Yusuf al-Hashimi al-Beiruti (p. 139) clearly points in his endorsement,

فوجدته فريدا في بابه، يغني عن تطلابه، ثقيل المضمون، منكوز العلم،  مرصوص العبارة، دقيق المباحث، طويل النقول، يتعرض للعويصات والمشكلات. فبالجملة: إن الكتاب له قيمة علمية راقية

This book can be obtained from Dar al-Faqih in Abu Dhabi, Dar al-Dhiya lil-Nashr in Kuwait, Maktabah Tarim al-Hadithah in Tarim, Dar al-Salam in Cairo, Maktabah al-Tamam in Beirut and Dar al-Ulum al-Islamiyya in Indonesia. Six Ulama endorsed it with their remarks. They are: Abu Muhammad Musa Abduh Yusuf al-Is’haqi (from the Is’haqiyya Ashraf of Somali-Jeddah), Muhammad Anas Muhammad Saleem Murad who wrote the endorsement on behalf of his Shaykh Sa’d al-Din al-Murad (Jeddah), Sayyid Yusuf Muhammad Idris al-Hasani al-Husaini al-Hashimi (Beirut), Sayyid Yusuf Hashim Rifa’i (Kuwait), Shaykh Mahmud al-Huwt al-Nabhani (Halab, Syria) and Muhammad Nazim Ali Misbahi (Mubarakpur, India).

Sayyid Yusuf al-Rifa’i (p. 240-1) thanks the Shaykh for producing the translation of a work that was much needed in the Arabic language such that it now “fills an empty area in the library of the Ah al-Sunnah wa al-Jama’ah” and addressed him saying “al-Allamah al-Mukarram al-Akh al-Shaykh al-Mubajjal al-Shaykh Akhtar Ridha” and “al-Allamah al-Hafid al-Da’iyah”.

Shaykh Mahmud al-Huwt (p. 244-5) refers to the Shaykh as “al-Imam” and “Taaj al-Shari’ah” and claims that "he has never seen a work of its kind" saying,

فما أن أحظيت بهذا الكنز، وبصرت في عنوانه، وتمنعت في مقدمته، حتى أسلمني أوله إلى اخره، فقرأته في رحلته هذه، والحق أقول: إنني ما رأيت مؤلفا نسج على منواله، ولا كتابا حوى بديع خصاله

Shaykh Musa Abduh Yusuf al-Is’haqi (p. 236) calls the Shaykh “Mawlana wa-Ustadhuna al-Fadhil” among other revering names. Here is the Arabic,

ولقد قام مولانا وأستاذنا الفاضل وسليل السادة الأفاضل، شيخنا الأكبر ومرشدنا الأنور، تاج الشريعة سماحة المفتي محمد أختر خريج الجامع الأزهر بترجمة "الهاد الكاف في حكم الضعاف" من اللغة الأردية إلى اللغة العربية، وأضاف إليها إضافات سنية ومرضية من معلومات فائقة وشائقة، مما كسا الكتاب رونقا وجمالا، وزاده روعة وكمال، فلله دره، وأطال الله عمره، ويسر الله أمره، ورفع الله قدره، وأجزل الله أجره، ونفع بعلومه الخاص والعام من أهل الإسلام

 

6) Mufti Akhtar Rida dictated the complete Arabic translation of Imam Ahmad Rida Khan’s “al-Amnu wa al-Ula li-Naa’iti al-Mustafa bi-Daafi al-Bala” (Protection and Eminence for the Person who Praises the Chosen One as an Eliminator of Calamity) which was published Dar al-Nu’man, Damascus, 2009. This work is a scholarly refutation of Muftis that considered the “Salat Taajiyah” shirk on the basis that is impermissible to call anyone other than Allah “Daafi al-Balaa”. It categorically refutes the Wahhabi stance using numerous verses of al-Qur’an al-Karim and its commentaries and two hundred and eighteen Hadiths of the Noble Prophet (may Allah bless him and give him peace) with their sources on the topic making it an encyclopaedic work. The muqaddima contains an excellent explanation to the types of Isnad and Nisbah highlighting the correct usage of this title for the Noble Prophet (may Allah bless him ad give him peace). The Shaykh put excellent Hadith notes to this work and his student created its bibliographical references.

It contains a three page endorsement by the great fadhil and adeeb, Abdul Jaleel Ata in which he addresses the Shaykh with titles such as “Fadilat al-Allamah al-Jalil al-Shaykh Muhammad Akhtar Rida Khan”, “Taaj al-Shari’ah”, “Fadilat al-Shaykh al-Jalil al-Murabbi al-Fadil” and praises the scholarly activities of the Shaykh saying,

فاهنأ يا فضيلة الشيخ الجليل المربي الفاضل وأنت تنعش اثارا جليلة تحيي به وفاء واداء بعض ما أنت به قمين لنشر العلوم الغزيرة التي أنبتها روضكم العامر، وأثمرتها أشجاركم الباسقة. يناعة وغذاء للألباب والعقول   والأفكار! ولا زلت كما مرّ أسلافك الكرام منارات  اهتداء وأسنة مشرعة في الدفاع عن حصن الشريعة الغراء بكل عزة وشموخ وكبرياء. ولا زالت جهودنا الوضيعة في خدمة علومكم الغزيرة فتوة، وتمكّنا بفضل ما طوقتمونا به من ثقة وحسن ظن! فلنكن عند حسن ظنكم، ودام ظلكم الوارف لمزيد من إحياء اثار الجد الجليل، ولتدم منكم الهمة القعساء للنهوض بالأجيال القادمة تربية وتعليما وإرشادا، وحلما وتسديدا. وفقكم الله للمزيد، وفر أعينكم بكل محب مريد، وأدام عطاءكم بلا تحديد

7) Mufti Akhtar Rida Khan dictated the full translation of Shah Fazl al-Rasul Badayouni’s “al-Mu’taqad al-Muntaqad” from the Arabic into Urdu, and its commentary “al-Mu’tamad al-Mustanad” by Imam Ahmad Rida Khan. Those teaching Aqidah know how difficult of a text this work is. It contains many intricate discussions on Asma wa-Sifaat yet the Shaykh has effectively translated the work which when read in Urdu seems as though it was originally written in Urdu! The Shaykh translated this work throughout the car and aeroplane journey to Sri Lanka in 2003 and completed it within six months. This single example is sufficient to establish to our readers the immensity of the Shaykh’s knowledge and determined efforts to teach.

8) [Asma wa-Sifat] The Shaykh has dictated the translation to Imam Ahmad Riza Khan’s “Subhan al-Subbuh an Ayb Kadhib Maqbuh” into Arabic. I sat in one of awe-filling majalis to listen to the Shaykh’s mastery in the subject and translation of the text. This will be the largest known work on establishing the sifah of truth (sidq) for Allah Most Sublime and refuting the view of Imkan al-Kadhib. It shall shatter - by the aid of the Most Truthful - the Deobandi stance in Arabic when released. The work is a masterpiece in Asma wa-Sifat containing a wealth of rational and transmitted proofs. The translation is near completion, wal-hamdulillah. None other than an expert can embark such a task.

9) [Hadith/Aqidah] The Shaykh dictated the translation of “Shumul al-Islam li-Usul al-Rasul al-Kiram” by Imam Ahmad Rida Khan into Arabic on the Iman of the parents of our Noble Prophet (upon him peace and blessings). This was published along with the Shaykh’s study on the Father of Sayyiduna Ibrahim in Arabic titled “Tahqiq Anna Aba Ibrahim Tarih wa-laysa Azar”. These works were endorsed by the following Ulama:

Sayyid Abdullah Fad’aq Hashimi (Da’iyah of Makkah and student of the late Sayyid Muhammad Alawi Maliki), who referred to the Shaykh as “Fadilat al-Imam al-Shaykh Muhammad Akhtar Ridha Khan al-Azhari al-Mufti al-Azam fi al-Hind”

Shaykh Isa Mani al-Himyari (Muhadith of Dubai) who referred to the Shaykh as “al-Shaykh al-Aarif billah al-Muhadith Muhammad Akhtar Ridha al-Hanafi al-Qadiri al-Azhari”

Shaykh Waathiq Fu’ad Ubaydi (Baghdad) who called him “Shaykhuna al-Jalil, Sahib al-Radd al-Qati, Murshid al-Saalikeen, al-Mahfouz bi-Rabb al-alameen, al-Aalim al-Fadhil” and “Taaj al-Shari’ah”

Mufti Jamal Abdul Kareem al-Dabban (Baghdad) who referred to him as “al-Imam al-Allamah al-Qudwah Sahib al-Fadhilat al-Shaykh”

10) [Qasaid/Madih] During my stay in Jeddah in Dhul Hijjah (2009) after the completion of Haj, I visited Mufti Akhtar Rida Khan in Jeddah and witnessed his knowledge and piety. He gave his daily commentary on Qasidah Burdah (verses 90-91) fluently in Arabic which was being recorded (I personally possess 3 unedited audio cds).

The Shaykh has memorised the entire Qasidah Burdah and Dalai’il al-Khayrat by heart. Every morning after Fajr, he recites the entire Burdah till sunrise. After every Asr prayer, he recites a section from Dala’il al-Khayrat. This has been his wird-occupation since teenage years. I witnessed this on the 13th morning of Dhul Hijjah in Mina and after Asr in Jeddah. The Shaykh has a Diwan to his name titled “Safinah-e-Bakhshish” which contains several qasaid and mada’ih on the Noble Prophet (upon him peace and blessings) and the chosen people, some of which are in Arabic too. One of his famous Qasidahs is which he recited in his majlis with the Ulama of Damascus in August 2008 and in Jeddah 2009 (partial):

الله الله الله ۔۔۔ ما لي رب إلا هو
يفنى الكل ويبقى هو ۔۔۔ ليس الباقي إلا هو
من كان دعاه أن يا هو ۔۔۔ ذاك حميد عقباه
من كان لربي دنياه ۔۔۔ ذاك سعيد اخراه
من كنت الهي مولاه ۔۔۔ كل الناس تولاه
تنسى ربك يا فاني ۔۔۔ دم إن شئت بذكراه
ترجو الناس لجدواهم ۔۔۔ إن الحدوى جدواه
ربي رب الأرباب ۔۔۔ ليس يضاهى حاشاه
كن لنبي الله رضى ۔۔۔ تحظ لديه بزلفاه
وهذا أختر أدناكم ۔۔۔ ربي أحسن مثواه

When the Shaykh recited the last verse, Sayyid Abdul Aziz Khatib (Damascus) began profoundly saying (as heard from students that were present):

أختر سيدنا وابن سيدنا

Expressing his yearning for the Noble Habib (may Allah give him peace and blessing) Mufti Akhtar Rida writes (partial):

رسول الله يا كنز الأماني
على أعتابكم وقف المعاني
بهذا الباب يعتز الذليل
لهذا الباب يأتي كل عان
لهذا الباب انتدب الرحيم
ذوي الأوزار من قاص ودان
رسول الله إني مستجير
لدى أعتابكم من كل جان
لكم جاءت رواحلنا حفافأ
وكم صدرت محملة عواني
فداكم مهجتي أنتم عمادي
مرادي بغيتي كنزي أماني
ألا تحيون من قلبي مواتا
ألا تأتون مندرس المكان
ولا زالت بحارك تفيض
وأمطار الندى مر الأوان
اما للشمس في ليلي شروق

ألا ما يجلو محياكم كياني

A Notice: The reader must keep in mind that Mufti Akhtar Rida Khan is visually impaired and cannot read or write. He listens to a text and dictates the translation and those occupied in translating know how difficult of a task this is especially when translating difficult texts in Islamic disciplines!

Acclaim Among Contemporary Arab Ulama:

1) Shaykh Abdul Jaleel Ata (Damascus) recited the following qasidah in praise of the Shaykh in Damascus in the presence of numerous scholars and students who gathered to join the Shaykh, every letter of which lustres with love and truth,

یا کوکب من بھاء الدین ذاألق ۔۔۔ ومنھا من دقیق العلم متسق
اقدام قولک في التحقیق مصدرہ ۔۔۔ اھل التمکن في النبراس کالشفق

ولو تباھی رسول اللہ في أحد ۔۔۔ مثل طلعتکم یا فاتح العبق
محمد أختر جاء الرضا به ۔۔۔ فمر حبافي منبع الحصن الدرق

This majlis was attended by Shaykh Abdur-Razzaq Halabi, Shaykh Hussam al-Din Farfour, Shaykh Abdul Aziz Khateeb, Shaykh Hisham Burhani, Shaykh Abdul Hadi Kharsah and many others.

2) In his first-rate work on the defining the manhaj of Imam Ahmad Rida Khan titled “Insaf al-Imam”, the Egyptian author Shaykh Muhammad Khalid Thabit (p. 114-5) speaks of his encounter with Mufti Akhtar Rida Khan in Egypt in the following words,

منذ أيام – وأنا أكتب هذه السطور- استنارت مصر بزيارة الشيخ الكبير محمد أختر رضا القادري الأزهري المعروف بتاج الشريعة المفتي الأعظم بالهند، حفيد الإمام أحمد رضا خان البريلوي والقائم على جماعته، ورأيت حديثه عن جده الإمام اكثر من حديثه عن نفسه، واعتزازه بجده الإمام الأعظم من اعتزاز بنفسه، ورأيت تمسكه بما أرساه جده من القواعد ومن الثبات على الحق مما يثير الإعجاب حقا...نظرت إلى وجه الشيخ الكبير محمد أختر والبهاء يكسوه، والسكينة والوقار يجللانه، واستمعت إلى كلماته –بلغة عربية صحيحة-تخرج من فمه في قوة وثقة تصدق بالحق المبين فوجدتني أقول: سبحان الله...ذرية بعضها من بعض

3) The Azhar Journal titled “Sawt al-Azhar” (May Issue 2009) referred to the Shaykh as “Mufti al-Hind”. In this visit, the Shaykh met with Shaykh al-Azhar in his office for an hour and who presented him an Azhar award for his scholarly achievements and activities.

Among Those Who Visited Mufti Akhtar Rida Khan in Bareilly:

1) The late Muhadith of Makkah, Sayyid Muhammad Alawi al-Maliki (may Allah have mercy on him) travelled to Bareilly in April 2004 during Rabi' al-Awwal. They engaged in a number of scholarly discussions with Shaykh Akhtar and in his talk addressed Shaykh Akhtar with the title “al-Mufti al-A’zam bil-alam”. When he studied the Shaykh’s Arabic Hashiya on Sahih al-Bukhari titled “Namudhaj Hashiyat al-Azhari” he regarded the Shaykh as “Muhadith Hanafi” before those that were present.

2) Sayyid Muhammad Umar ibn Saleem al-Mahdi al-Dabbagh of Baghdad was appointed as the Head of Arabic literature at Jamiat al-Ridha in Bareilly in 2007. He showed immense love for the Shaykh and wrote a qasidah in his praise which he publicly recited on the Imam Ahmad Rida Conference in Bareilly on the 24th Safar, 2007.

3) The Mufti of Damascus, Shaykh Abdul Fattah Bizm visited Mufti Akhtar Rida at his residence twice during the last Hajj season (2009) in Jeddah and in Madinah Tayyibah. I personally witnessed the amount of love these Shuyukh had for one another on both occasions. In his talk in Jeddah, Mufti Abdul Fattah expressed his feelings about the Shaykh and spoke of his previous meetings with him in Syria and Bareilly. He said, “When the Shaykh came to Damascus the first time round, I heard about him and wanted to visit him. Some people prevented me but I went to meet him and at the first sight Allah made me realise that he is from the people of Allah (Ahlullah)”.

He then added, speaking of a miracle he experienced, that when the Shaykh invited him to Bareilly he was in two minds about travelling even to the moment of submitting his passport. For some reason, the visa was not issued. Upon collecting the passport, he mentioned that Shaykh Akhtar rang him and said, “If you make a firm intention, Allah will make the means easy”. Mufti Abdul Fattah said, “This struck my heart and I came to realise that the Shaykh is aware of the state of my heart”. Thereafter, I made a firm intention and re-submitted my passport and received the visa”.

He also said, “When I travelled to Bareilly and saw the thousands of people that are attached to Shaykh Akhtar, it brought joy to my heart that the people of India are still connected with their shuyukh and illustrate immense love and respect for them”. This is what I remember from his comments. If anyone requires an audio recording of this talk, Insha Allah, I can try to facilitate it and perhaps others too.

Acclaim in Indo-Pakistan:

Bareilly, as all of us know, has a massive Sunni following in and around the world. Mufti Akhtar Rida Khan has been the Shaykh of the silsilah and head Mufti there for many years. The claim that he is not known among India’s people is clearly a lie intended to discredit the Shaykh. A 700 page book has been compiled on the life, works and activities of the Shaykh titled “Tajalliyaat Taaj al-Shariah” containing the comments, letters, articles of hundreds of ulama from around the world to the Shaykh and their views about him. Majority of these articles, letters, qasa’id are in Urdu by scholars of India and Pakistan. It includes articles on the Shaykh’s travels within India and meetings with its people that shatter the false notion. Mufti Abdul Fattah Bizm has witnessed the annual urs event at Bareilly in the month of Safar whose remarks I presented above

The Manhaj of Mufti Akhtar Rida Khan in Love and Hate:

It would be not be a hyperbolic comment if I were to assert that Mufti Akhtar Rida is an embodiment of the Hadith “Love for the sake of Allah and Hate for the sake Allah”. He loves the awliya of the entire world and hates the enemies of Allah and His Messenger (upon him peace and blessings). He does not unite with those who “offend” Allah and His Messenger with comments that are by nature “repulsive”, “repugnant”, “below the standards of scholarly discourse”, “indefensible breaches of proper respect” and thus “unacceptable to Muslims around the world” and neither does he have compassion for those who shamelessly destroy the graves of the companions and Ahlul Bayt, demolish Muslim sites and heritage whilst preserving Jewish landmarks and relics of their Kings in their museums, and speak with minimal respect about the Noble Habib (may Allah bless him and give him peace), his companions, kin, and the majority of the Ummah whom they consider misguided. He has no love for those who consider it permissible to shout out Shirk and kufr slogans to those who recite the Burdah and Dalai’il. He has written and spoken against such people and their beliefs as this is the duty (wajib dini) of every upright scholar from Ahlus-Sunnah wa al-Jama’ah, and is not a hobby as some may assert, to warn people from wavering and falling into the trap of the Shaytan.

As for the claim that the Shaykh makes takfir of everyone other than himself and those affiliated with him is another exaggeration, rather, a lie that stems from animosity. The Shaykh has replied to this accusation in Arabic in his “Mira’at al-Najdiyyah” published by the name “Haqiqat al-Barelwiyyah”, which is the reply to Qadhi Atiyyah’s endorsement to Ihasan Ali Zahir’s “al-Barelwiyyah” (Published in Egypt by Dar al-Muqattam, 2009) asking him to produce a single nas of our ulama in which they have made takfir of Ibn Taymiyya, Ibn Abdul Wahhab and their followers. Rather, it is these people who make takfir and tadlil of the entire ummah. This accusation is the popular one found in “Nuzhat al-Khawatir” and “al-Barelwiyyah” about Barelwis and is false.

Conclusions:

On these premise, our conclusions therefore are that Shaykh Akhtar Rida Khan

a) is a scholar, a Mufti and one who possesses immense knowledge “Allamah” of the Shari’ah.
b) is a tireless teacher of the Islamic sciences, valuing time and teaching throughout his travels.
c) has excellent command on the Arabic language and translation skills.
d) is beloved to the Ulama of the Arab world and has been received with warm hearts and love.
e) produces works in various scholarly disciplines which have brought immense benefit to the Ahlus-Sunnah.
f) is not just a scholar of the outward sciences but a man of Allah whose presence is awe-filling and a person of karaamat.
g) is on the manhaj of the Ahlus-Sunnah Wa al-Jama’ah.
h) is well-known in India and its people of the Ahlus-Sunnah.

And to hold otherwise leads to the falsification of popular accounts by ulama and awliya on the basis of a solitary report lacking proper adab of discourse which appears biased to anyone who reads it with a sound mind. Supporting false notions attributed to the Shaykh such that he is not an “alim”, he is “unknown” and that he makes “takfir of everyone” is unlawful when there are clear signs to the contrary. Beware too of having animosity towards the awliya as its consequence from Allah is devastating! And alone gives guidance.

 
———

The meaning of Ahl al-Bait and Who are the Ahl al-Bait?

إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا

Allah only wills to remove all impurity from you, O the People of the Household,
and by cleansing you make you utterly pure. [Surah al-Ahzab, Verse 33]

In this verse Allah SubHanuhu wa Ta’ala is addressing the Prophet’s (SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam) pure wives and informing them that all the advice He has given them is wholly because He wants to remove from them all types of pollution, both in attitude and in action, and to purify them thoroughly. Praise is for Allah, the Prophet’s (SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam) wives acted upon His advice so perfectly that He made their attitude and character so clean and pure that they became a beautiful example for the women of the whole Ummah. Consequently the elevation and salvation of the women of this Ummah is in following in the footsteps of the Prophet’s (SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam) pure wives.

The Pure wives are the original Ahl al-Bait and the original subject of this verse. Afterwards, through the Prophet’s (SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam) supplication, Sayyiduna Ali, Sayyidah Fatima, Sayyiduna Hasan and Sayyiduna Husayn Radi Allahu Ta’ala Anhum Ajma’een entered into this divine gift and grace and came within the remit of this verse.

The meaning of Ahl al-Bait and Who are the Ahl al-Bait?

The literal meaning of Ahl al-Bait is ‘those (people) of the house’. Scholars, in light of the Quran and Sunnah, have explained that there are three types of Ahl al-Bait:

1) Sakani 

Those who reside in the Prophet’s (SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam) house, all the pure wives are included in this.

2) Nasabi 

Those who have genealogical link with the Prophet (SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam). Sayyida Fatima, Sayyiduna Ali, Sayyiduna Hasan and Sayyiduna Husayn (Radi Allahu Anhum Ajma'een) are included in this.

3) I'zaazi 

Those whom the Prophet (SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam) honored by pronouncing them as his family, for example the Prophet (SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam) said

سلمان منا آل البيت‘Salmaan is from our Ahl al-Bait’

and

اُسامة  منا آل البيت
‘Usama is from our Ahl al-Bait’.

Also included in the honorary Ahl al-Bait are all the pious and God-fearing believers for the beloved Prophet (SallAllaho Alaihi wa Aalihi Sallam) also said

كل تقى آل محمد
‘All the pious are the family of Muhammad’ [Majma' al-Zawa'id, Vol. 7, Page 69]

In the above verse the term Ahl al-Bait refers to the Prophet’s (SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam) pure wives, the context of the verses before and after evidence this. Consequently the Pure wives are the Ahl al-Bait because of this verse whilst Sayyidah Fatimah; Sayyiduna Ali; Sayyiduna Hasan and Sayyiduna Husayn were entered into the Ahl al-Bait through the supplication of the Prophet SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam. The Pure wives were declared Ahl al-Bait by Allah whilst Sayyidah Fatimah, Sayyiduna Ali, Sayyiduna Hasan and Sayyiduna Husayn by the Prophet SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam. This is the belief of the Ahl as-Sunnah wa al-Jama'ah that the Prophet’s pure wives; Sayyidah Fatimah, Sayyiduna Ali, Sayyiduna Hasan and Sayyiduna Husayn Radi Allahu Ta'ala Anhum Ajma'een are all the Prophet’s (SallAllaho Alaihi wa Aalihi wa Sahbihi wa Baaraka wa Sallam) Ahl al-Bait and come under the order of purification mentioned in this verse.