হঠাৎ করে এক ভাই ঈদে মিলাদুন্নবী নিয়ে একি প্রশ্ন করলেন শুনলে অবাক হবেন ❗ Sheikh Joynul Abedin Qadri

Overview

The speaker responds to a question raised on 12th of Rabi’ul Awwal (the date commonly associated with the Prophet Muhammad’s death), arguing that Muslims still celebrate Milad-un-Nabi because the Prophet is spiritually alive, not dead.

Core claim: The Prophet is spiritually alive

The speaker argues that this understanding is supported by interpretations of Sahih hadith, including references to commentaries associated with scholars such as al-Tirmidhi and Bukhari. The talk emphasizes points such as:

• Prophets are “alive in the tomb.”
• They receive provisions.
• They remain able to interact with believers.

Because of this, the speaker maintains that celebrating Milad-un-Nabi is not comparable to mourning a death anniversary.

Distinction from ordinary death/visitation

The speaker contrasts:

• The idea that “the dead remain in the cemetery”
• With the Prophet’s unique status, asserting that:
  • His continued life is ongoing spiritually.
  • Believers’ deeds are presented to him.

Supporting anecdotes and scholar quotations

A major portion of the argument includes anecdotes and quotations attributed to Islamic scholars and works (including mentions of Anwar Shah Kashmiri and multiple named books). The purpose is to show that the Prophet can be understood as:

• Appearing
• Teaching
• Providing intercession

Thus, celebrating the Prophet’s birth is framed as legitimate love and devotion, not an “innovation.”

Response to critics: “Fake hadith” and bid‘ah

The speaker then focuses on critics who describe Milad-un-Nabi processions as rooted in “fake hadith” or bid‘ah (blameworthy innovation).

Verification of sources and mainstream institutions

The speaker argues that the hadith sources cited in specific books—claimed to be widely circulated (including references to printing and distribution beyond Bangladesh)—are legitimate, and challenges critics to verify the cited references.

He also suggests consulting recognized institutional scholarship, mentioning:

• Darul Ifta (Egypt) (as a fatwa authority)
• Scholarship associated with institutions similar to Al-Azhar

The claim is that the practice is not universally rejected across mainstream religious authority.

International prevalence as an argument

To strengthen the defense, the speaker claims that Milad-un-Nabi processions are widely practiced internationally, mentioning examples such as:

• Ghana, Kenya, Indonesia, Yemen, Lebanon, Afghanistan
• Turkey, and other countries

He argues that it is unlikely the broader Muslim community would all remain in misguidance while continuing the practice.

Historical precedent example: Hudaybiyah

The speaker references a historical narrative from Hudaybiyah, focusing on the Prophet’s interaction with Meccan opponents. He presents this as an example where companions accepted blessings or acts connected to the Prophet.

From this, he argues that practices such as:

• commemorative ceremonies, and
• honoring the Prophet

are consistent with love and tradition—rather than incorrect innovation.

Conclusion / Overall framing

Overall, the talk provides a strong defense of Milad-un-Nabi celebrations, especially emphasizing:

• processions
• giving charity (as part of devotion)

The speaker portrays these practices as Islamically grounded expressions of love, while dismissing opposing claims as stemming from misunderstanding or reliance on allegations the speaker believes can be refuted by checking the named books and fatwas.

Presenters or contributors

• Sheikh Joynul Abedin Qadri
• Anwar Shah Kashmiri (scholar; mentioned via Bukhari commentary)
• Ibn Hajar Asqalani (author mentioned; Al-Munabbiha referenced)
• Allama Ibn Hajar Haitam Makki Rahmatullah (author mentioned; Atul Kabra Al Alam referenced)
• Hazrat Umar bin Mas’ud (as mentioned in the narrative)
• Ala Hazrat Imam Ahmad Raza Khan (mentioned)
• ReceP Erdogan (mentioned in context of sending a letter about the printing of books)
• Darul Ifta, Egypt (fatwa body mentioned)
• Al-Azhar University (institution mentioned)
• “Time” / Time TV (referenced for coverage of a Yemeni procession)