The First Point:
No authentic proof has been related affirming the specific date of al-Israa’ wal-Mi’raaj.
Al-Imaam Ibn Taymiyyah stated, as in “Zaad al Ma’ad,” 58/1: “No known proof has been established. Neither concerning its month, which part of the month it was in nor its specific date. Rather, what has been narrated related to all of this has been narrated with conflicting narrations and with discontinuous chains of narrations and thus none of them can be affirmed with surety.
● Ash-Shareef Ibn al-Ameer as-San’aanee said in “At-Tanweer”, 7710: “It is a specific night yet nothing from the authentic Sunnah has been narrated specifying when exactly it is.”
The Second Point:
The scholars have differed concerning the time of its occurance and there are numerous opinions regarding this.
It is said that it is in Rajab. It is said that it is in Rabee al-Awwal, just as it is said it is in Rabee ath-Thaani.
It is also said that it is in Ramadhaan and it is said that it is in Shawwal. Also, it is said that it is in Dhil Qa’dah.
Some of them say it was in the begining of the month, others say the middle and others say the later part of the month.
Many of the scholars have pointed out these conflicting views:
- From the Hanafis: al-Mulla ‘Ali Qaaree and Abu al-Fadhl al-Aloosee
- From the Maalikis: Ibn ‘Abdil Barr and Abu ‘Abdillah al-Qurtubee
- From the Shaafi’ees: an-Nawawee, Ibn Katheer and Ibn Hajr al-Asqalaanee
- From the Hanbalis: Ibn al-Jawzee and al-‘Uthaymeen.
The Third Point:
The weakest position with regards to specifying (when it took place) is the position which posits that it was in the month of Rajab.
Abu al-Khattaab Ibn Dahiyah al-Maaliki stated in “Adaa mal Wajab min Bayyan Wadh’i al Waadh’iyoon fi Rajab,” pg. 110: “Some of the storytellers mention that al-Israa’ was in Rajab and according to the people of Praise and Criticism (Scholars of Hadeeth) this is without a doubt a lie.”
Also, Ibn al-‘Attar ash-Shaafi’ee mentioned in “Hukm Sawm Rajab wa Sha’baan wa Maa Ahdatha Feehima”, pg.34: “From those who considered the hadeeth of al-Israa’ and al-Mi’raaj happening on the 27th to be weak include:
- From the Maalikis: Abu al-Khattaab al-Kalbee
- From the Shaafi’ees: Ibn al-‘Attar, Ibn Katheer and Ibn Hajr al-Asqalaanee
- From the Hanbalis: Ibn Taymiyyah, Ibn Rajab, Ibn Baaz and al-‘Uthaymeen.
The Fourth Point:
Celebrating the rememberance of al-Israa’ and al-Mi’raaj has not been narrated from the Prophet صلى الله عليه و سلم, nor his Companions, nor the Taabi’een, nor the Taabi’ at-Taabi’een, nor was it an action of the Imaams of the well known madhaahib: Abu Haneefah, Maalik, ash-Shaafi’ee or Ahmad.
The previously mentioned individuals are the example for the individual who does not celebrate al-Israa’ wal-Mi’raaj.
However, concerning the one who celebrates it, who is his example in doing such?
Without a doubt, his example is the Raafidhah Shi’a and those who follow them from the extremist Sufis!
The Fifth Point:
Whoever has the zeal and vigor to do good deeds and to increase in doing such, then let him ask himself:
“How many actions of obedience have clearly come in the Qur’aan and authentic Sunnah and I do not do them, nor do I exert myself in trying to do so?
Verily, it is shameful that I fall short and am lazy in those acts of worship which have come in the Qur’aan and authentic Sunnah, yet I exert myself in that which has neither come in the Qur’aan or authentic Sunnah, nor did the Prophet صلى الله عليه و سلم or his Companions who came after him do so!”
Summarized from the book “At-Tadhkeer al-Baahith bi Annhu Laa Yasihu fi Tahdeed Taareekh Haaditha al-Israa’ wal-Mi’raaj Athar wa Laa Hadeeth” by Shaykh ‘Abdul Qaadir al-Junayd. Translated by Abu Afnaan Muhammad ‘Abdullah
Courtesy :mpubs telegram group