From the rajab post. I hope this clears things up a little. The Salafi aren't always wrong.



Islam has its own principles with regard to the historic and religious events. Its approach about observing festivals and celebrating days and nights is totally different from the approach of other religions. The Holy Qur'an and the Sunnah of the Holy Prophet did not prescribe any festival or any celebration to commemorate an event from the past, however remarkable it might have been. Instead, Islam has prescribed two annual celebrations only. One is Eid-ul-Fitr and the other is Eid ul-Adha. Both of these festivals have been fixed at a date on which the Muslims accomplish a great 'ibadah (worship) every year. Eid-ul-Fitr has been prescribed after the fasts of Ramadan, while Eid-ul-Adha has been fixed when the Muslims perform the Hajj annually. None of these two eids is designed to commemorate a particular event of the past which has happened in these dates. This approach is indicative of the fact that the real occasion for a happy celebration is the day in which the celebrators themselves have accomplished remarkable work through their own active effort. As for the accomplishments of our ancestors, their commemoration should not be restricted to a particular day or night. Instead, their accomplishments must be remembered every day in the practical life by observing their teachings and following the great examples they have set for us.



Keeping this principle in view, the following points should be remembered with regard to the "Lailatul-mi'raj":



(1) We cannot say with absolute certainty in which night the great event of mi'raj took place. Although some traditions relate this event to 27th night of the month of Rajab, yet there are other traditions that suggest other dates. Al-Zurqani, the famous biographer of the Holy Prophet has referred to five different views in this respect: Rabi-ul-Awwal, Rabi-u-Thani, Rajab, Ramadan and Shawwal. Later, while discussing different traditions, he has added a sixth opinion, that the mi'raj took place in the month of Zulhijjah.



Allama Abdulhaq Muhaddith Dehlawi, the well-known scholar of the Indian subcontinent, has written a detailed book on the merits of Islamic months. While discussing the 'Lailatul-mi'raj' has mentioned that most of the scholars are of the view that the event of mi'raj took place in the month of Ramadan or in Rabi-ul-awwal.



(2) It is also not known in which year the event of Mi'raj took place. The books of history suggest a wide range between the fifth-year and the twelfth year after the Holy Prophet was entrusted with prophethood.



Now, if it is assumed that the event of Mi'raj took place in the fifth year of his prophethood, it will mean that the Holy Prophet remained in this world for eighteen years after this event. Even if it is presumed that the mi'raj took place in the twelfth year of his prophethood, his remaining life-time after this event would be eleven years. Throughout this long period, which may range between eleven years and eighteen years, the Holy Prophet never celebrated the event of mi'raj, nor did he give any instruction about it. No one can prove that the Holy Prophet ever performed some specific modes of worship in a night calling it the 'Lailatul-mi'raj' or advised his followers to commemorate the event in a particular manner.



(3) After the demise of the Holy Prophet also, no one of his companions is reported to celebrate this night as a night of special acts of worship. They were the true devotees of the Holy Prophet and had devoted their lives to preserve every minute detail of the sunnah of the Holy Prophet and other Islamic teachings. Still, they did not celebrate the event of mi'raj in a particular night in a particular way.



All these points go a long way to prove that the celebration of the 27th night of Rajab, being the lailatul-mi'raj has no basis in the Sunnah of the Holy Prophet or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, the exact date of this event would have been preserved accurately by the Ummah and the Holy Prophet and his blessed companions would have given specific directions for it.



Therefore, it is not a Sunnah to celebrate the Lailatul-mi'raj'. We cannot declare any practice as a sunnah unless it is established through authentic sources that the Holy Prophet or is noble Companions have recognized it as such, otherwise it may become a bid'ah about which the Holy Prophet has observed in the following words: "Whoever invents something in our religion which is not a part of it, it is to be rejected."

Asslamo Allaikum,

According to most Authentic view of the Deobandi Ulama, celebration and worhsip in both:

1. Shab-e-Miraaj
2. Shab-e-Baraat (15th of Shabaan) and fasting the next day.

Are both not Sunnah! Shaykh (Maulana) Ashraf Ali Thanwi (RA) corrected and changed his opinion and wrote that after his death his original Fatwa (of permissability) should NOT be published and his 2nd changed stance should be publicised OR where the orginal Fatwa is published a footnote should be added explaining the 2nd opinion!

In UK 2 is still carried out with many Madrasahs giving Holiday etc.

Allah (SWT) knows best.

W-Salam,

Shaykh (Mufti) Farooq saheb is a student of Shaykh (Mufti) Rasheed Ludhyanwi (RA) and I came to know in Ahsanul-Fatawa that Shaykh (Maulana) Ashraf Ali Thanwi (RA) changed his Fatwa on the issue.

Most Ulama don't even mention this so probably don't know. Ever since I read the opinion of Shaykh (Maulana) Ashraf Ali Thanwi (RA) and complete pages upon pages by Shaykh (Mufti) Rasheed Ludhyanwi (RA), I am NOT DOING IT!

This is getting off topic, but.......this is also from my Islamic months post, Shaban

http://www.muftisays.com/blog/abu+mohammed/314_12-05-2010/shaban.html

it is the work of Mufti Taqi Uthmani. There is also a talk I heard by Mufti AbdurRaheem Limbada on this night of Shaban and he talks about with evidence from the Quran.

http://www.tafseer-raheemi.com/nisf-shaban-shab-e-baraat-english/

However, there are many versions to this tafseer, one is being the night of decree, so there.

Any how, I still tend to go with the stricter Scholars and just treat it like every other month, except the fact that the Prophet SAW fasted more in this month.

One of the reasons he fasted more was because, as Ramadhan approaches Allah asks his angels what are his servents doing, so the Prophet wanted his worship to be noted as fasting as this was one of the greatest things to do.

AllahuAllum. When something is not crystal clear and there is a difference of opinion, I go towards the safer side. i.e. if there is doubt yet there is no harm in leaving it out then I keep away.

Intention is vital.

Mufti Rasheed Ahmed Ludhyanvi (Whom I never saw) is one of my mentors, along with Ameer-e-Jaish and Mullah Umar