There is nothing authentic concerning when the Isrā’ and Mi’rāj took place

There is nothing authentic concerning when the Isrā’ and Mi’rāj took place, despite the 27th of Rajab being circled on many calendars. In fact, there is much dispute concerning this. As for the year of when it took place, then the following can be found:

– That it took place one year before the Hijrah [1]

– That it took place sixteen months before the Hijrah [2]

– That it took place three years before the Hijrah (reported by Ibn al-Athīr)

– That it took place five years before the Hijrah [3] (this was the opinion of al-Qurṭubī and al-Qāḍī ‘Īyāḍ)

– That it took place in the first few years of prophethood (Ibn ‘Asākir)

– That it took place in the tenth year of prophethood – before the death of Abū Ṭālib and Khadījah (reported by Ibn Isḥāq)

– That it took place before prophethood (and this was completely rejected by Ibn Ḥajar and others)

– That it took place eight months before the Hijrah (Ibn-ul-Jawzī)

– That it took place six months before the Hijrah (Abūr-Rabī’ ibn Sālim)

– That it took place eleven months before the Hijrah (Ibrahīm al-Ḥarbī)

– That it took place fourteen months before the Hijrah (reported by Ibn ‘Abd-il-Barr)

– That it took place fifteen months before the Hijrah (Ibn Fāris)

– That it took place seventeen months before the Hijrah (As-Suddī)

– That it took place eighteen months before the Hijrah (also reported by Ibn ‘Abd-il-Barr)

As for the month it took place, then from the above opinions, we can see the following months reported:

– Rabī’ al-Ākhir (Ibrāhīm al-Ḥarbī)

– Muḥarram or Ṫhūl-Ḥijjah (Ibn Fāris)

– Ṫhūl-Ḥijjah or Ṫhūl-Qa’dah (Ibn ‘Abd-il-Barr)

– Ramaḍān or Shawwāl (As-Suddī)

– Ramaḍān (Ibn Sa’d)

– Rabī’-ul-Awwal (Al-Wāqidī)

– Rajab (Ibn’Abd-il-Barr and an-Nawawī) [4]

And the reason for the uncertainty concerning the months is that some of the scholars simply state the number months before the Hijrah that the Isrā’ and Mi’rāj journey took place, but it is unclear whether they meant when the Prophet (ﷺ) first set out for the Hijrah, which was towards the end of the month of Ṣafar, or when he completed the Hijrah, which was in the month of Rabī’-ul-Awwal.

Suffice it to say, absolutely none of these chains are authentic – some are weaker than others as they contain those who are abandoned, liars, or the chain are simply rejected munkar chains. And even if we were to accept one of these opinions, there is also nothing authentic about any specific act of worship to be done on this night. Specifying acts of worship to be done at specific times requires evidence, since the act is deemed virtuous and this is something only Allāh (ﷻ) and His Messenger (ﷺ) can stipulate for us.

And Allāh (ﷻ) knows best.

Abu Ubadah, Harith Yarub Al-Shiraida
March 21, 2020 / 26 Rajab 1441

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[1] Ibn Sa’d narrates this by way of al-Wāqidī who is matrūk, and al-Bayhaqī narrates this by way of az-Zuhrī, but it is mursal ḍa’īf. This, however, was accepted by an-Nawawī, and Ibn Ḥazm even went as far as to say that there was ijmā’ on this, but Ibn Ḥajar rejected it as you’ll see. And this also comes by way of ‘Urwah ibn az-Zubayr, but in the isnād is ‘Abd-ul-Lāh ibn Lahī’ah who is ḍa’īf. See Kitāb aṭ-Ṭabaqāt-il-Kubrā (vol. 1, pgs. 213-214) and Dalā’il an-Nubuwwah by al-Bayhaqī (vol. 2, pg. 354.)

[2] Al-Bayhaqī narrates this as well by way of Ismā’īl ibn ‘Abd-ir-Raḥmān as-Suddī who is a Tābi’ī, so it too is mursal and ḍa’īf as well, as the isnād contains Aḥmad ibn ‘Abd-il-Jabbār who is ḍa’īf. See Dalā’il an-Nubuwwah by al-Bayhaqī (vol. 2. pgs. 354-355).

[3] Attributed to az-Zuhrī, but in the isnād is al-’Uthmān ibn ‘Abd-ir-Raḥmān al-Wāqiṣī who is matrūk

[4] See Fatḥ-ul-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī (vol. 7, pg. 203)