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(Part No. 77; Page No. 44)
(Part No. 77; Page No. 45)
Fatwas
From the Fatwas of his Eminence Shaykh Muhammad ibn Ibrahim Al Al-Shaykh
From the Fatwas of his Eminence Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz
From the Fatwas of his Eminence Shaykh `Abdul-`Aziz ibn `Abdullah ibn Muhammad Al Al-Shaykh
From the Fatwas of the Permanent Committee for Scholarly Research and Ifta’
(Part No. 77; Page No. 46)
(Part No. 77; Page No. 47)
From the Fatwas of his Eminence Shaykh Muhammad ibn Ibrahim Al Al-Shaykh,
The Mufty of Saudi Arabia, may Allah be merciful to him
Celebrating Isra’ and Mi‘raj is Bid‘ah
Participation is impermissible
From Muhammad ibn Ibrahim to his Excellency the General Secretary of the Islamic World League,
As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you):
I have read your letter no. 682, dated 4/7/85 A.H. with regard to the invitation you received from the Grand judge of the Hashemite Kingdom of Jordan to attend the celebration of Isra’ (Night Journey) and Mi‘raj (Ascension to Heaven) anniversary. You asked about our opinion in this regard.
I opine that celebrating the anniversary of Isra’ and Mi‘raj is a null and void Bid‘ah (innovation in religion). It is an imitation of the Jews and the Christians in glorifying days that are not glorified by Shari‘ah (Islamic Law). It is the holder of the highest rank, Muhammad, the Messenger of guidance (peace be upon him)
(Part No. 77; Page No. 48)
who laid down the laws and explained what is Halal (lawful) and what is Haram (prohibited). Moreover, it is not known that any of his Rightly-Guided Caliphs, who are the Imams of guidance from the Sahabah (Companions of the Prophet) and the Tabi‘un (Followers, the generation after the Companions of the Prophet), to have celebrated this day.
This means that celebrating the Isra’ and Mi‘raj is Bid‘ah and it is not permissible to participate in it. I do not consent that the League should participate in it, either through sending any officials or through deputizing Shaykh Al-Qilqily or any other Shaykh on its behalf. As-salamu ‘alaykum (May Allah’s Peace be upon you).
The Mufty of Saudi Arabia
8/7/1385 A.H.
Source: Islamic Research Journal
Bid‘ahs related to certain nights and days
The second and third questions of Fatwa no. 13702
Q 2: It is a custom here that women engage in playful entertainment from the end of Rajab until the middle of Sha‘ban. They beat the drums, dance, and sing in a loud voice after ‘Isha’ (Night) Prayer from 8 to 10 p.m. What is the ruling on this matter?
A: This is a bad custom and they should not be permitted to do so, for the evil and unlawful kind of amusement it involves.
Permanent Committee for Scholarly Research and Ifta'
Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
Source: Fatwas of the Permanent Committee
The first question of Fatwa no. 7465
Q 1: What is the ruling on sacrificing an animal at a specific date and time every year? Many people believe that slaughtering on the 27th of Rajab, 6th of Safar, 15th of Shawwal and 10th of Muharram draw them close to Allah and is an act of ‘Ibadah (worship). Are these acts valid? Are they acts of Sunnah or Bid‘ah (innovation in religion) that contradicts Islam and its doer will not be rewarded for them?
A: All acts of ‘Ibadah that draw a Muslim close to Allah are Tawqifiy (bound by a religious text and not amenable to personal opinion).
(Part No. 3; Page No. 79)
There is no textual proof from the Qur’an or the authentic Sunnah that dictate a particular sacrifice on the mentioned days of these months. The Sahabah (Companions of the Prophet - may Allah be pleased with them) did not do so either and therefore, this is Bid‘ah. It is authentically reported that the Prophet (peace be upon him) said: Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. (Related by Al-Bukhari and Muslim)
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
Source: Fatwas of the Permanent Committee
Allah has pardoned the acts of my Ummah done mistakenly or out of forgetfulness
The fifth question of Fatwa no. 4246
Q 5: What is the meaning of the Hadith in which the Prophet (peace be upon him) said: Allah has pardoned my Ummah (nation based on one creed) what they commit by mistake, out of forgetfulness, or out of compulsion. ?
A: The above-mentioned Hadith is reported by Ibn Majah on the authority of Abu Dhar Al-Ghifary (may Allah be pleased with him) from the Prophet (peace be upon him). Moreover, it was narrated by Al-Tabarany in his book "Al-Kabir" and by Al-Hakim in his book "Al-Mustadrak" on the authority of Ibn ‘Abbas (may Allah be pleased with them) from the Prophet (peace be upon him). Al-Hakim stated that it is Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) according to the conditions stipulated by Al-Bukhari and Muslim. Abu Hatim stated that it is not authentically transmitted from the Prophet (peace be upon him) and his statement was reported by Al-Hafizh Ibn Hajar in his book "Bulugh Al-Maram (Attainment of the Objective)." Through a weak Sanad (chain of narrators), Al-Tabarany related this Hadith in "Al-Kabir" from Thawban (may Allah be pleased with him), the freed slave of the Prophet (peace be upon him). Moreover, Al-Haythamy pointed out in his book "Majma‘ Al-Zawa‘id" that the words "by mistake" and "forgetfulness" in this Hadith are the opposites of "intentionally" and "remembrance" respectively. The meaning of the Hadith is that Allah (Exalted be He) has honored the followers of Muhammad (peace be upon him) for the sake of His Prophet Muhammad by pardoning whoever among them commits a forbidden act or abandons an obligation mistakenly or out of forgetfulness. In other words, anyone who does so will not be a sinner in the Sight of Allah (Exalted be He).
Making up for obligations that are done mistakenly or neglected because of forgetfulness or the required atonement for committing forbidden acts, vary according to the detailed evidence of each case. The person may need to apply some rulings such as paying Diyah (blood money) and offering Kaffarah (expiation) in the case of involuntary manslaughter. Also, they may need to make up for the acts they have forgotten or misdone such as performing Sujud-ul-Sahw (Prostration of Forgetfulness) and making up for forgotten Salah (Prayer).
(Part No. 4; Page No. 402)
The same applies to the required compensation or Kaffarah for hunting in Al-Haram (Sanctuary of Makkah). On the other hand, there are situations where they do not need to do anything. Examples of these situations include the non-obligation of making up for Sawm (Fasting) if a Mukallaf (person meeting the conditions to be held legally accountable for their actions) breaks their fast out of forgetfulness, and making Kaffarah if one breaks their oath out of forgetfulness.
Also, if the person under duress has no choice but to do the wrong act they are forced to do, they will be excused. They are not considered to be sinful when driven by compulsion to do this forbidden act so long as one’s heart remains secure in faith, condemning the forbidden act one is forced to commit and not deeming it lawful. However, the case is not the same if a Muslim is forced to kill someone else, for they will be sinful if they do so. It will be judged as sacrificing others to save oneself, which involves incurring major harm.
When a Muslim is forced to abandon an obligation, they will not be considered sinful. However, they remain responsible for performing this obligation once the impediment is removed, as entailed by the related legal evidence.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
Source: Fatwas of the Permanent Committee
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Fatwas
Fatwas > Rajab Fatwas > Ruling on sacrificing an animal on the 27th night of Rajab
3- Ruling on slaughtering sacrificial animals on occasions like the middle of Sha‘ban
Q: There is a custom in our country to slaughter sacrificial animals in occasions like the middle of Sha‘ban, the first day of Ramadan, the twenty-seventh of Rajab. Is it permissible to eat from these slaughtered animals?
A: With regard to slaughtering sacrificial animals in the middle of Sha‘ban or the twenty-seventh of Rajab, this is a baseless Bid‘ah (innovation in religion) that is neither permissible for one to do nor for any one to eat from it, because of the lack of evidence. Rather, this is practicing a Bid‘ah. As for slaughtering animals and giving them in charity during the month of Ramadan, seeking by it to draw oneself closer to Allah, Ramadan is a blessed month where it is ordained to expand efforts in giving alms and spending on the poor. Thus, if one slaughters animals for this purpose during Ramadan, Dhul-Hijjah or any other time, and gives them in charity then all this is good. Yet, to appoint the middle of Sha‘ban or the twenty-seventh of Rajab specifically - as done by some people celebrating this night - this is baseless in Shari‘ah (Islamic law). Rather, this is a Bid‘ah.
(Part No. 3; Page No. 21)
Source: Fatwas of Nur `Ala Al-Darb
Fatwas > Rajab Fatwas > Ruling on celebrating the 27th night of Rajab
28- Ruling on celebrating the night of the twenty-seventh of Rajab and the night of the middle of Sha‘ban
Q: Regarding the night of the twenty-seventh of Rajab and the night of the middle of Sha‘ban, Muslims are used to celebrating them every year where they serve greasy foods and suchlike. What is your opinion regarding this?
A: These are two Bid‘ahs (innovations in religion): Celebrating the night of the twenty-seventh of Rajab and the night of the middle of Sha‘ban are two Bid‘ahs based on no evidence. It is not proven that the Prophet (peace be upon him) stated that the night of the twenty-seventh of Rajab is the Night of Isra’ (Night Journey) and Mi‘raj (Ascension to Heaven). The Hadiths related in this regard are not Sahih (authentic) according to scholars. Even if it is proven that this night is the Night of Mi‘raj, it is not permissible to celebrate it because neither the Messenger (peace be upon him) nor his Sahabah (Companions of the Prophet) - who are our example to pattern after - celebrated it.
(Part No. 3; Page No. 105)
Allah (Exalted be He) says: Certainly, there has been in them an excellent example for you to follow This includes both what they did and what they forbore to do. In other words, whatever the Prophet (peace be upon him) left we must leave and whatever he (peace be upon him) did we must do. Thus, celebrating the night of the middle of Sha‘ban or that of the twenty-seventh of Rajab on the grounds that it is the Night of Isra’ and Mi‘raj, or celebrating the occasion of the Mawlid (birthday) of the Prophet (peace be upon him) at the twelfth of Rabi‘ Al-Awal or other Mawlids like that of Al-Badawy, Al-Husayn, ‘Abdul-Qadir Al-Jilany, or such-and-such a person, all this is not permissible and typifies an imitation of the Jews and Christians regarding their feasts. The Messenger (peace be upon him) forbade patterning after them when he said: Anyone who imitates a people is one of them. It is not befitting for Muslims to imitate the opponents of Allah neither in these matters nor in any other matters. Had celebrating the night of the middle of Sha‘ban been lawful, it would have been done first by the master of the descendants of Adam (peace be upon him) who is the best of Allah’s Creation and the Last of the Messengers (peace be upon him). He (peace be upon him) would have legislated and taught it to his Ummah (nation based on one creed), because he (peace be upon him) is the sincerest of all people, who advised honestly and truthfully. He (peace be upon him) guided his followers to every good he knew for them and warned them against every evil he knew for them, as authentically reported in the Sahih (Authentic Hadith Book) of Muslim on the authority of `Abdullah ibn `Umar (may Allah be pleased with them both) that the Prophet (peace be upon him) said: There was never a prophet before me except that it was a duty upon him that he should guide his Ummah to what he knew was good for them and warn them against what he knew was evil for them. Certainly, our Prophet (peace be upon him) is the best of the prophets, most perfect and the last of them all.
(Part No. 3; Page No. 106)
There shall be no prophet after him, and so he (peace be upon him) is the worthiest of fulfilling this description. He (peace be upon him) left no good but he guided us to it and no evil but he warned us against it. Had celebrating the night of the middle of Sha‘ban, the Mawlid of the Prophet, or the night of the twenty-seventh of Rajab been lawful, the Prophet (peace be upon him) would have preceded us to it both in stating and putting it into action. He (peace be upon him) would have taught it to his Ummah. Had he so done, this would have been reported by the Sahabah (Companions of the Prophet, may Allah be pleased with them) who are the most trustworthy and the best people after the prophets, and it is they who reported for us both the Qur’an and the Sahih (authentic) Sunnah from the Prophet (peace be upon him). They are the Imams and the examples for us to pattern after, following the Messenger of Allah (peace be upon him). Thus, it is not permissible for us to contradict them and innovate what they did not practice from acts of worship or means of drawing closer to Allah. Moreover, those who followed them exactly in faith did not practice this. Had the Sahabah done this, the Tabi‘un (Followers, the generation after the Companions of the Prophet) and then their followers would have so done. Since the three best generations of Islam did not celebrate either the Mawlid of the Prophet, or the night of the middle of Sha‘ban, or the night of the twenty-seventh of Rajab, it is to be known that these practices are among the Bid‘ahs introduced by people. Moreover, if the people of the second or third generation innovated something, this does not constitute an evidence of legitimacy because any evidence stems only from what the Prophet (peace be upon him) and his Sahabah did. As for this Bid‘ah - the practice of celebrating the Mawlid of the Prophet - it had no existence either at the lifetime of the Prophet (peace be upon him) or at the lifetime of the first, second or third generation. Rather, it was introduced in the fourth generation. The same applies to all other Bid‘ahs, it is obligatory to leave and beware of them. These Bid‘ahs include what we have mentioned above i.e. the Bid‘ah of celebrating the Night of Mi‘raj, and the Bid‘ah of celebrating the night of the twenty-seventh of Rajab, and the Bid‘ah of celebrating the night of the middle of Sha‘ban.
(Part No. 3; Page No. 107)
There is also a Bid‘ah called Salat-ul-Ragha’ib (Prayer for great bounties or wishes). It is so called by some people who practice it on the first Friday of Rajab. It is also a newly-invented matter in religion. There are many Bid‘ahs being committed by people. May Allah protect all Muslims against them and may He grant them understanding in religion and may He grant them success to adhere to the Sunnah, not to exceed it and to beware of Bid‘ahs.
Source: Fatwas of Nur `Ala Al-Darb
Celebrating Isra’ and Mi‘raj is not Islamically permissible
From Muhammad ibn Ibrahim to his Highness the Secretary General of the Muslim World League, may Allah preserve you!
As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you)!
With reference to your letter no. 9/3/2/2939 dated on 11/8/1388 A.H. attached with the card from the Islamic Union in the West which reads:
(Part No. 76; Page No. 34)
This is an invitation to all Muslims in Rome to attend the headquarters of the Islamic Union in the West at 7.15 PM. on the evening of Saturday 19/10/1968 on the occasion of the honorable anniversary of Isra’ (Night Journey) and Mi‘raj (Ascension to Heaven) on the 27th night of Rajab of the eleventh year of the Message of Islam, where the trustworthy Angel Jibril (Gabriel), who is entrusted with delivering the Revelations, came to Prophet Muhammad (peace be upon him) and ascended with Al-Mustafa (the chosen one, Prophet Muhammad, peace be upon him) in body and soul to Al-Aqsa Mosque i.e. the injured Al-Quds (Jerusalem). The master of the Prophets (Muhammad, peace be upon him) offered Salah (Prayer) there and then was taken up to the heaven to be shown the Greatest Signs of his Lord.
The Islamic Union in the West invites every Muslim to perform 12 Rak‘ahs (units of Prayer) at their home and then come to the headquarters of the Union to contribute in reciting the supplication specific to this anniversary: "Subhan Allah (Glory be to Allah), I seek Allah’s forgiveness, O Allah, send Your Mercy on...," repeating it after Shaykh Bakir, the Imam of the Islamic Union in the West. The ceremony will end with a brief recitation of Qur’anic Ayahs.
You request our opinion on this matter.
A: This is not permissible based on evidence from the Book, the Sunnah, Istis-hab (presumption of continuity) and reason. In the Qur’an, Allah (Glorified be He) says: This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion. And:
(Part No. 76; Page No. 35)
O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم) Referring an issue to Allah, The Almighty, is to refer it to His Book, and similarly referring a matter to the Messenger of Allah (peace be to him) is to resort to (consult) him during his lifetime, and to his Sunnah after his death. Allah (Exalted be He) says: Say (O Muhammad صلى الله عليه وسلم to mankind): "If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you your sins. And Allâh is Oft-Forgiving, Most Merciful." And: And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah - legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.
As for the Sunnah, first: The Hadith authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of `Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) said: Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. According to the narration by Muslim Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected.
Second: The Hadith reported by Al-Tirmidhy, who ranked it as Sahih (authentic), and by Ibn Majah and Ibn Hibban in his Sahih (compilation of authentic Hadiths) on the authority of Al-`Irbad ibn Sariyah who reported that the Prophet (peace be upon him) said: Beware of newly-invented matters, for every invented matter is a Bid‘ah and every Bid‘ah is a Dalalah (deviation from the right).
Third: Imam Ahmad and Al-Bazzar reported on the authority of Ghudayf that the Prophet (peace be upon him) said: No people introduce a Bid‘ah except that the like of it is lifted (forfeited) from the Sunnah. Reported by Al-Tabarany with the wording: No Ummah (nation based on one creed) introduces a Bid‘ah after (death of) its prophet
(Part No. 76; Page No. 36)
except that they forfeit (lose) the like of it from the Sunnah.
Fourth: The Hadith reported by Ibn Majah and Ibn Abu ‘Asim on the authority of Anas ibn Malik (may Allah be pleased with him) that the Prophet (peace be upon him) said: Allah refuses to accept the deeds of the one who introduces a Bid‘ah (innovation in religion) until they relinquish their Bid‘ah. It was reported by Al-Tabarany with the wording: Allah has withheld (acceptance of) the repentance from every person who introduces a Bid‘ah until they relinquish their Bid‘ah.
As for Istis-hab here, it is of the type defined as Istishab Al-Adam Al-Asli (presumption of original absence) [a fact or rule which had not existed in the past is presumed to be non-existent]. This is substantiated by the fact that acts of worship are Tawqifiy (bound by a religious text and not amenable to personal opinion). Thus, it cannot be said that a certain act of worship is ordained unless there is evidence from the Qur’an, Sunnah and Ijma‘ (consensus of scholars). It cannot be said that something is permissible building on considerations of public benefit, approbation, Qiyas (analogy) or Ijtihad (juristic effort to infer expert legal rulings), because these have no saying in the domains of ‘Aqidah (creed), acts of worship, and prescribed matters like inheritance and Hudud (ordained punishments for violating Allah’s Law).
As for reason, it is supported by the logic that had this been Mashru‘ (Islamically acceptable), the first one to have done it would have been Prophet Muhammad (peace be upon him).
If this glorification is meant for Isra’ (Night Journey) and Mi‘raj (Ascension to Heaven), or for the Messenger (peace be upon him) and celebrating his memory as is done on his Mawlid (the Prophet’s birthday), then the first people to have done so would have been Abu Bakr (may Allah be pleased with him), then `Umar, then ‘Uthman, then `Aly, (may Allah be pleased with them all), then the rest of the Sahabah (Companions of the Prophet) according to the degree of each of them in the Sight of Allah, The Almighty, then the Tabi‘un (Followers, the generation after the Companions of the Prophet) and the Muslim Imams who came after them. Yet, none of them is known to have done so. Thus, let what they deemed as sufficient be sufficient for us as well.
(Part No. 76; Page No. 37)
We will mention some of the statements of Muslim scholars in this regard. It was stated by Ibn Al-Nahhas in his book "Tanbihul-Ghafilin": Out of them - i.e. forbidden Bid‘ahs (innovations in religion) - is the one invented regarding the night of the twenty-seventh of Rajab, which is the Night of Mi‘raj with which Allah, The Almighty, honored this Ummah. Both in this night and the honorable great night before the fifteenth of Sha‘ban, people introduced the Bid‘ah of lighting many lamps in Al-Aqsa Mosque as well as in other Masjids (mosques) and places of worship; the mixing of women with men and children, which leads to corruption and desecration of the Masjid; playing and chatting in the Masjid; and women entering the Masjid bedecked and wearing perfume and spending all night there with their children. Thus, the child cannot help answering the call of nature, or it may be that both a woman and her child have to answer the call of nature. If they leave the Masjid to do so, they will find no other place than the walkway of Muslims near the Masjid door. On the other hand, if they abstain from leaving to preserve their places inside or out of shyness from people, then they may answer the call of nature in a vessel, a garment, or at one of the corners of the Masjid.
All these matters are Haram (prohibited). People walking to the Masjid, while it is still dusk, can hardly be safe from getting their clothing or shoe soiled with the filth made at the door of the Masjid. Entering the Masjid with such impurity, one will defile it without realizing. In addition, there are many other wrong acts that are witnessed and well-known. All these matters are major Bid‘ah and matters newly-invented by the helpers of the devils. Not to mention what this involves of extravagance, using fuel excessively, and wasting money.
He also stated: Believing that this is a means for drawing them closer to Allah, The Almighty, is one of the gravest Bid‘ahs and worst sins.
(Part No. 76; Page No. 38)
Even with the assumption that this is a means for drawing closer to Allah, The Almighty, but it leads to such forms of corruption, then it is a grave sin. A person who cannot condemn these Munkarat (acts unacceptable or disapproved of by Islamic law and Muslims of sound intellect) should not attend the Masjid, but should perform Salah at home on this night if he cannot find a Masjid where these Bid‘ahs are not practiced. This is because performing Salah in the Masjid is Mandub (commendable), whereas joining the people practicing Bid‘ah which multiplies their number is prohibited. It is Wajib (obligatory) to abstain from that which is prohibited and it is incumbent to do that which is Wajib. This applies to the case of a person who is not distinguished among people.
In case the person is famous for his knowledge or asceticism, then he must not attend the Masjid and must avoid witnessing these Munkarat, because his presence without condemning them may mislead the common people into thinking that these practices are lawful or Mandub (commendable). When people do not find him performing congregational Salah in the Masjid as usual, and when he condemns this by his heart for his inability (to do so with either his hand or tongue), then he may be safe from sin and will avoid misleading others. When they miss his presence, the people will understand that he does not consent to these practices. This is because the presence of role models on this night leads to a major doubtful matter, as it makes the ignorant and common people think that such practices are acceptable by Shari‘ah (Islamic law). If scholars and reformers unite in condemning this, it will be removed. Even if they are unable to condemn this, but avoid performing Salah at the Masjid in question, this will make the issue clear before people that this is a Bid‘ah unsanctioned by Shari‘ah and that Muslim scholars do not consent to it. This may lead all people or some of them to renounce this Bid‘ah. Consequently, those scholars will be rewarded because they have done what is within their capacity i.e. condemning evil by the heart and abstaining from attending, if they are incapable of clearing up the matter. But if they can, this will exempt them partly from sin and alleviate their burden.
(Part No. 76; Page No. 39)
Shaykh `Aly Mahfuzh stated in his book "Al-Ibda‘ fi Madar Al-Ibtida‘" under the title: "The Occasions They Attributed to Shari‘ah, Whereas They Have Nothing to Do With It": Out of them is the night of Mi‘raj with which Allah, The Almighty, honored this Ummah through the laws He laid down for them on it. But the people of this time have become creative in the Munkarat which they practice on that night and have introduced many kinds of Bid‘ahs, such as gathering in Masjids, lighting candles and lamps in Masjids and lighthouses with extravagance, gathering to remember Allah, reciting the Qur’an, and relating the story of Mi‘raj. This would have been good if it was confined to just remembering Allah, reciting the Qur’an and learning knowledge. But they refuse to move a hair’s-breath away from their established practices (Bid‘ahs), believing that any departure from them is going astray. They even particularly accuse the age of the Sahabah and the three generations who came after them who are renowned for goodness.
If you want to read more on this issue, you can refer to the book of "Al-I‘tisam" by Al-Shatiby, "Al-Bid‘ Wa Al-Hawadith" by Al-Tartushy, and "Bid‘ Wa Al-Nahi ‘Anha" by Ibn Waddah Al-Qurtuby. Finally, we supplicate Allah, The Almighty, to grant us, you, and all Muslims success and guidance to the religion of Islam and to keep us firm on it. As-salamu ‘alaykum (May Allah’s Peace be upon you).
The Mufty of the Kingdom of Saudi Arabia
2/6/1389 A.H.
Source: Islamic Research Journal
(Part No. 23; Page No. 374)
Fatwa no. 20725
Q: Every time I used to give birth to a baby boy, he would die. When I once gave birth to a baby boy, I vowed that if he lived, I would offer a yearly sacrifice on the 27th of Rajab, which is what people call Rajabiyah. I then fulfilled the vow for years until I knew that this sacrifice is a Bid‘ah (innovation in religion). Now, I fear that my choice of this day may be sinful. Is it permissible for me to fulfill my vow on this day specifically or should I change it or there is nothing wrong with this? Please, advise. May Allah reward you!
A: You must slaughter the animal and offer its meat to the poor and the needy each year as you vowed, out of gratitude to Allah (Exalted be He), but on any day other than the one you specified, i.e., the twenty-seventh of Rajab.
May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
Member Member Member Deputy Chairman Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz
Source: Fatwas of the Permanent Committee
Slaughtering a sacrificial animal on the Night of Isra’ and Mi‘raj is a sin
From Muhammad ibn Ibrahim to our respected brother,
May Allah preserve you!
As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)
Your letter to us dated on 21/7/1387 A.H. reached us. In this letter you stated that after giving birth to a child in Sha‘ban, your mother vowed to offer a sacrificial animal on the 27th of Rajab every year. She has continued fulfilling her vow for 28 years. Now she is asking about the ruling on this vow.
A: This is an invalid vow that must not be fulfilled because it involves the following sin:
(Part No. 77; Page No. 49)
The month of Rajab used to be glorified by the people of Jahiliyyah (pre-Islamic time of ignorance). Also, the 27th night of this month is thought by some people to be the Night of Isra’ (Night Journey) and Mi‘raj (Ascension to Heaven). Thus, they consider it to be a feast, where they would gather and practice acts of Bid‘ah (innovation in religion). The Messenger of Allah (peace be upon him) forbade fulfilling a vow at the places where the people of Jahiliyyah used to hold their feasts or at places where animals are sacrificed for other than the Sake of Allah, The Almighty. Thabit ibn Al-Dahhak (may Allah be pleased with him) related: Abu Dawud, Sunan, Book on oaths and vows, no. 3313.A man vowed to sacrifice camels in Buwanah during the lifetime of the Messenger of Allah (peace be upon him). So, he came to the Prophet (peace be upon him) and said, ‘I have vowed to sacrifice camels in Buwanah.’ The Prophet (peace be upon him) asked, ‘Was any of the idols of Jahiliyyah worshipped there?’ They said, ‘No.’ He asked, ‘Was any of their feasts celebrated there?’ They said, ‘No.’ The Messenger of Allah (peace be upon him) said, ‘Fulfill your vow, for there should be no fulfillment of a vow which involves disobedience to Allah, or with regard to a thing the son of Adam does not own.’ (Related by Abu Dawud; its Isnad [chain of narrators] meets the stipulations of Al-Bukhari and Muslim) As-salamu ‘alaykum (May Allah’s Peace be upon you)!
The Mufty of Saudi Arabia
25/9/1387 A.H.
Source: Islamic Research Journal
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