Shab-E-Miraj: Bidah or No Bidah, That is the question!

In the Name of Allah, the Most Merciful, the Specially Merciful.

All praise is due to Al-Aleem, the most knowledgeable.

"O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result." (Quran 4:59)

After a long pause, I attended the hadith class on Sundays. I did not expect to witness the clashes of religions on full force. Imam was trying to explain that celebrating Shab-E-Miraj on Rajab 27 is not part of Islam, and he gave many reasons. As he went through the arguments, I could see the room become a little uneasy. People were not buying the argument, and someone asked the long awaited question. "But, what is wrong with worshipping Allah on special days?". This is where the explanation of Good Bidah versus Bad Bidah should have come, but the Imam chose the answer in a short statement which didn't explain it completely.

I am not sure, if it was a mistake or on purpose, but unless this issue is explained, it can explode in the face of the community. I asked an indirect question to a group who attended the class. As expected, it triggered the chain of discussion leading to the topic at hand, and three brothers were on one side and other three brothers on the other side. Group supporting the Shab-E-Miraj festivities presented the argument that there are some scholars who consider it islamic, and thus it is a difference of opinion, and we should not label as bidah. In fact, this is a very good point, because there are many religions within Islam who divide over these differences, so why not another one?

Alright, so lets discuss this a little. There is nothing wrong with  someone worshiping Allah in congregation or alone during any night, and if people do that, there is no blame. However, if they believe that they will receive an extra reward to do it on 27 Rajab, this becomes a new belief in Islam which was not present at the time of death of the Prophet (PBUH). Allah decreed that Islam has been perfected, which means all matter of unseen believe has been established, and there is no more messenger coming with a revelation that a normal human cannot perceive. Shab-E-Miraj is celebrated with this new belief (Bidah) that worship during this night will provide more reward than night before or night after. Have they received a revelation from Allah? Have they figured out something that the Prophet (PBUH) and companions combined couldn't know? All along, this night of special rewards was ignored by the pious generations of believers? How? No, it is impossible. This is prohibited completely in Islam, and can not be tolerated. If anyone wants to know the deviation happening due to this, please cut and past this link on internet (noorulislambolton.com/Articles/Rajab.pdf)

In my humble opinion, the Imam should have explained it a little further by presenting the difference between legitimate differing opinion based on ijtihad, and illegitimate differing opinion which defies Quran and Sunnah evidences. Let us find out how to handle difference of opinions in Islam. Above verse of the Quran provides the instructions for us how to do that. We suppose to follow clear commands from the Quran and Sunnah, and follow the Ameer of the Masjid in complicated matters, and if two Ameers disagree, they suppose to resolve by looking up evidences. It is very simple and it works. I would like to present two examples to clarify the types of difference of opinions.


There are two types of difference of opinions among scholars. One is allowed, and second is not allowed. If both opinions are based on authentic proofs, and ijtihad is the only separating factor, then we have to accept both opinions, and we should follow the scholar that we normally follow.

However, if one opinion has a clear hujjah (proof) over the other, or in the begining both were based on ijtihad, but later a proof is brought up that supports one position, then we should submit to that opinion. If the person supporting the weak opinion accepts the new proof as authentic, but still don't submit to it, because it is outside their "madhab", this is taqleed (blind following).


Narrated by Ibn Umar, On the day of Al-Ahzab (i.e. Clans) the Prophet said, "None of you Muslims should offer the 'Asr prayer but at Banu quraiza's place." The 'Asr prayer became due for some of them on the way. Some of those said, "We will not offer it till we reach it, the place of Banu quraiza," while some others said, "No, we will pray at this spot, for the Prophet did not mean that for us." Later on It was mentioned to the Prophet and he did not berate any of the two groups. (Sahih Bukhari, Volume 5, Book 59, Number 445)


In the above hadith, there was a difference of opinion, and it was allowed. Best opinion was to pray Asr on time, and the Prophet (PBUH) had that opinion as well. However, the companions who disagreed didn't have that knowledge, and they were both right at that time. For the sake of argument, let us assume that they were to get a message that Prophet (PBUH) has prayed Asr already. After that, no difference of opinion would have been allowed, and they would have submit to that and prayed Asr. So, it is all about the available knowledge at the time, and sincerity of intention, but once truth is established, it is an obligation to obey.

"...and if you are ill, or on a journey, or one of you comes from the Gha'it (toilet), or from Lamastum (touching) women, but you do not find water, then perform Tayammum..." (Quran 4:43)

Above verse seems to say that we should perform wudu after merely touching a woman. Some scholars took this meaning literally, and declared that if one touches any woman, their wudu is not valid. Other said that this refers to sexual intercourse, and merely touching does not break wudu. Now, we can't have wudu and not have wudu at the same time. One of them is certainly correct opinion. In fact, the correct opinion is that wudu does not break, because Allah has used this word in other places where touching refers to sexual intercourse. (ibn Kathir)

"And if you divorce them before you have touched them, and you have appointed unto them the dowry, then pay half of that" (Quran 2:237)

Also, the Prophet (PBUH) didn't make wudu after just touching his wives, as it is reported below.


Narrated: Aisha, The Prophet (peace_be_upon_him) kissed me and did not perform ablution. ( Abu Dawood Book of Purification # 178)


In the case of the wudu breaking by mere a physical touch, in the begining, it was a difference of interpreting the word, and the difference was allowed, but we now know the hadith where the Prophet (PBUH) kissed Ayesha (RA) before going out to lead Salah. This clear hujjah overrides any difference of opinion, and if someone still follows the weak opinion, they are either challenging the authencity of the hadith, or have some explaining to do. Shafii madhab still defends this opinion, and stretch the truth so  much that it starts to hurt. If you want to watch this painful act, copy and paste this link on internet (shafiifiqh.com/the-proofs-that-touching-a-woman-breaks-wudu/)

My dear brothers and sisters in Islam, we love you for the sake of Allah, and respect the difference of opinion where there is evidence on both sides, but this is not one of those cases. Please submit to this opinion of Shab-E-Miraj being addition to Islam and Bidah, and save yourselves from the fire. Yes, there are scholars in India and Pakistan who allow celebrating Shab-E-Miraj, but this difference of opinion does not qualify for the immunity, because there is clear evidence against it, and anyone who follows the weak opinion after the truth has come to him is not following the command of Allah mentioned in the begining. We have to obey Allah and obey the Messenger (PBUH), and if we disagree, we should let Quran and Sunnah decide the truth. Once decided, we should surrender to it regardless of who holds that opinion. This is the straight path.

May Allah guide us to the straight path.

JazakAllah Khairin

A sincere brother in Islam.
Abu Arman Jumani