Collection of proofs on Celebrating Eid Milad Un Nabi ﷺ, Mawlid Un Nabi ﷺ

Mawlid Un Nabi

Eid Milad Un Nabi ﷺ, Mawlid Un Nabi ﷺ


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List of 36 Articles related to the proofs of Celebrating Eid Milad Un Nabi, Birth, Respect and Status of Beloved Prophet Muhammed (Sallallahu ta ala alayhi wa sallam) In the light of Quran, Hadith, Sunnah and practices of the Sahaba and Ulamae Kiraam (Rizwanullahi ta ala alaihim ajmaeen).

1. Prominent Scholars of Islam on Celebrating Mawlid an Nabawi Sharifhttps://madinasharif.wordpress.com/…/prominent-scholars-of…/ )

2. Permissibility Of Celebrating Meelad-Un-Nabi Salla Allahu ta’ala’alayhi wa sallamhttps://madinasharif.wordpress.com/…/permissibility-of-cel…/ )

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What is the duration of the time of Maghrib?

Question: What is the ruling of the Ulama-e-Deen in the following case: Zaid says that the time of Maghrib is very short and it is for this reason that short Surahs are recited in Maghrib and after the two sunnats and nafil of Maghrib, the time of Maghrib either expires or only five or six minutes remain. Amar says that it is mustahab (desirable) to read short Surahs and to read Maghrib in its earliest time. He further says that the time of Maghrib is until the redness remains in the sky. Actually he says that there is approximately half an hour that one has (for Maghrib). I would thus like to humbly query concerning the correct ruling regarding how long Maghrib lasts for and when it expires? I would also like clarification regarding the statements of Zaid and Amar. I would also like to query the ruling if a person reads Maghrib at the time when there is the whiteness in the sky which appears after the redness. Is it permissible to read at this time or not? Until what time is one allowed reading Maghrib without any uncertainty?

The Answer: The statement of Zaid is completely incorrect. He has just made this up from his own thinking. It is for this reason that he is himself in doubt, because he first said that there is no time left and then he says that there are five to six minutes left (for Maghrib to end) and to use one’s own idea in such religious issues, is totally haraam. In reality, the time of Maghrib remains until the whiteness in the sky has set. This whiteness refers to the whiteness on the western side of the sky which stretches breadth wise towards the northerly and southerly direction, like the whiteness in the morning. The whiteness after this, which does not stretch breadth wise northerly or southerly, but moves vertically towards the sky, like the whiteness of Subh Kaazib is not regarded as the correct whiteness. After the setting of the sun, until the whiteness in the sky that spreads breadth wise sets. In our areas, this remains for at least one hour eighteen minutes. The maximum time that it remains for is one hour thirty five minutes. The time varies between one hour eighteen and one hour thirty five minutes. On some days, the whiteness remains for one hour eighteen minutes whilst on other days it remains for one hour nineteen minutes or one hour twenty minutes, until the whiteness sets at one hour thirty five minutes.
ماتن الشفق ھو الحمرة عندھما و به قالت الثلثة و العیه رجع الامام فرمایا: و المحقق فی الفتح باه لا یساعده روایة و لا درایة الخ و قال تلمیذه العلامة قاسم فی تصحیح القدوری ان رجوعه لم یثبت لما نقله الکافة من لدن الائمة الثلثة الی الیوم من حکایة القولین و دعوی عمل عامة الصحابةبخلافه بخلاف المنقول قال فی الاخیتار الشفق البیاض و ھو مذهب الصدیق
و المستحب التعجیل فی المغرب مطقا و تاخیر قدر رکعتین یکرة تغزیھا

It is however better to read Maghrib Namaaz as soon as possible and it is Makrooh-e-Tanzeehi, in others words, contrary to what is better, to delay without reason, the Namaaz of Maghrib, for the amount of time that is usually required to read two Rakaats Namaaz (just as it has been mentioned in Durr Mukhtar). To delay maghrib so much that lots of stars begin to appear in the sky, is Makrooh-e-Tahreemi, just as been mentioned in Durr Mukhtar.  والله تعالى اعلم  Ahkaam E Shariat part 2 – by Alahazrat.

A Call For Justice by Hazrat ‘Allama Maulana Arshadul Qadri rehmatullahi alaih

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Allah – In The Name Of The Most Gracious, The Most Merciful.

This book is written for all of those:

  • Who sincerely want to understand the differences between the scholars of the Ahle Sunnah School and the scholars of the Deobandi School and who wish to remove the real obstacles towards unification.
  • Who in their private meetings, address these serious and principled differences as (1) a deceit of the Maulvis, (2) a means of making money, (3) a way of making a living etc., – and who receive applause from the people, for expressing such thoughts.
  • Who, despite being highly educated, consider making attempts at understanding and removing such differences as a waste of time.
  • Who consider the differences between the Ahle Sunnah scholars and the Deobandi scholars, as merely trivial or secondary.
  • Who spend their scholarly and research capabilities in clarifying and interpreting the insolent writings of the Deobandis. (Perhaps religion will remain incomplete without such explanations!)
  • Who consider researching the differences between the Ahle Sunnah and Deobandi scholars just a waste of time, whereas at the same time they are the most zealous advocators of unification!
  • Who consider that Teejah (meals for the poor on the third day of passing away of a Muslim), Daswaan (meals for the poor on the tenth day of passing away of a Muslim), Chaleeswan (meals for the poor on the fortieth day of passing away of a Muslim), and visits to mausoleums are the actual differences between the Ahle Sunnah scholars and Deobandi scholars.
  • Who consider the publication and sale of literature based on blasphemous and insolent writings, as the most important service to Islam!
  • Who feel uneasy at the mention of religious differences, but who spend all their physical and monetary resources in tolerating and solving with elegance all their official problems and business affairs.
  • Who advise that as per the circumstances, disputed writings & problems should not be discussed – but do not render this advice to the institutions that are ceaselessly publishing such literature.
  • Who term the issues of (a) Respecting our Holy Prophet (peace and blessings be upon him), (b) The status of the Holy Prophet (peace and blessings be upon him), (c) The attributes of the Holy Prophet (peace and blessings be upon him), (d) Veneration of the Companions and of the members of the family of the Holy Prophet (peace and blessings be upon him), (e) Sainthood and (f) other Islamic issues, as “Sectarianism” perpetrated by the Ahle Sunnah school of thought – and in this way such persons intentionally or unintentionally support infidelity and heresy.
  • Who understand the real causes of the differences and have the true spirit of presenting a program on the national (or international) level, through which the wide gulf of differences can be bridged and an initiative can be taken towards unification.

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