Did classical scholars differ over the date for the night of Miraj?

Yes, they differed regarding the year, month, day and date. Yes, 27th Rajab is one of numerous opinions mentioned.

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى

Exalted is the one who took his slave on the night journey from the sacred Masjid to the al-Aqsa Masjid. (Surah al-Isra, 1).

Although the Isra (night journey) has been mentioned in the Holy Quran, and the Miraj has been mentioned in authentic Sunnah, there is no mention of the date in such authentic sources. Rather the day and date is reported in books of history. Therefore, the authenticity is questionable. There is also an abundance of difference amongst the historians regarding the date.

وَكَانَ فِي السّنة الثَّانِيَة عشرَة من النُّبُوَّة؛ وَفِي رِوَايَة الْبَيْهَقِيّ من طَرِيق مُوسَى بن عقبَة عَن الزُّهْرِيّ أه أسرِي بِهِ قبل خُرُوجه إِلَى الْمَدِينَة بِسنة، وَعَن السّديّ قبل مهاجرته بِسِتَّة عشر شهرا، فعلى قَوْله يكون الْإِسْرَاء فِي شهر ذِي الْقعدَة، وعَلى قَول الزُّهْرِيّ: يكون فِي ربيع الأول

وَقيل: كَانَ الْإِسْرَاء لَيْلَة السَّابِع وَالْعِشْرين من رَجَب، وَقد اخْتَارَهُ الْحَافِظ عبد الْغَنِيّ بن سرور الْمَقْدِسِي فِي سيرته، وَمِنْهُم من يزْعم أَنه كَانَ فِي أول لَيْلَة جُمُعَة من شهر رَجَب، وَهِي لَيْلَة الرغائب الَّتِي أحدثت فِيهَا الصَّلَاة الْمَشْهُورَة، وَلَا أصل لَهَا، ثمَّ قيل: كَانَ قبل موت أبي طَالب. وَذكر ابْن الْجَوْزِيّ أَنه كَانَ بعد مَوته فِي سنة اثْنَتَيْ عشرَة للنبوة، ثمَّ قيل: كَانَ فِي لَيْلَة السبت لسبع عشرَة لَيْلَة خلت من رَمَضَان فِي السّنة الثَّالِثَة عشرَة للنبوة. وَقيل: كَانَ فِي ربيع الأول. وَقيل: كَانَ فِي رَجَب، وَالله أعلم. (عمدة القاري شرح صحيح البخاري)

It was in the twelfth year of Prophethood. In the narration of al-Bayhaqi, via Musa ibn ‘Uqbah, from al-Zuhri, it was a year before he ﷺ went to Madinah. And on the authority of al-Suddi sixteen months before his ﷺ emigration. Therefore, according to him, the Isra took place in the month of Dhul Qa’dah, and according to the statement of al-Zuhri, it was in Rabi’ al-Awwal.

It was said: the Isra was on the twenty-seventh night of Rajab and al-Haafidh ‘Abd al-Ghani Ibn Suror al-Maqdisi in his biography preferred it. Among them (were those who) claimed and that it is was in the first night of Jumu’ah in the month of Rajab, which is the night of requests, in which the famous prayer is performed, which is baseless.

It was also said: it was before the death of Abi Talib. Ibn al-Jowzi mentioned that it was after his death in the twelfth year of Prophethood. It was said: it was on Saturday night, the seventeenth night of Ramadan in the thirteenth year of Prophethood, and it was said that it was in Rabi’ al-Awwal. And it was said: it was in Rajab. And Allah (Glorified and Honored is He) Knows Best. (Imam Badr al-Deen al-Ayni, Umdatu al-Qari).

وَقَدِ اخْتُلِفَ فِي وَقْتِ الْمِعْرَاجِ فَقِيلَ كَانَ قَبْلَ الْمَبْعَثِ وَهُوَ شَاذٌّ إِلَّا إِنْ حُمِلَ عَلَى أَنَّهُ وَقَعَ حِينَئِذٍ فِي الْمَنَامِ كَمَا تَقَدَّمَ وَذَهَبَ الْأَكْثَرُ إِلَى أَنَّهُ كَانَ بَعْدَ الْمَبْعَثِ ثُمَّ اخْتَلَفُوا فَقِيلَ قَبْلَ الْهِجْرَةِ بِسَنَةٍ قَالَه بن سعد وَغَيره وَبِه جزم النَّوَوِيّ وَبَالغ بن حَزْمٍ فَنَقَلَ الْإِجْمَاعَ فِيهِ وَهُوَ مَرْدُودٌ فَإِنَّ فِي ذَلِكَ اخْتِلَافًا كَثِيرًا يَزِيدُ عَلَى عَشَرَةِ أَقْوَال مِنْهَا مَا حَكَاهُ بن الْجَوْزِيِّ أَنَّهُ كَانَ قَبْلَهَا بِثَمَانِيَةِ أَشْهُرٍ وَقِيلَ بِسِتَّةِ أَشْهُرٍ وَحَكَى هَذَا الثَّانِيَ أَبُو الرَّبِيعِ بن سَالم وَحكى بن حَزْمٍ مُقْتَضَى الَّذِي قَبْلَهُ لِأَنَّهُ قَالَ كَانَ فِي رَجَبٍ سَنَةَ اثْنَتَيْ عَشْرَةَ مِنَ النُّبُوَّةِ وَقِيلَ بِأَحَدَ عَشَرَ شَهْرًا جَزَمَ بِهِ إِبْرَاهِيمُ الْحَرْبِيُّ حَيْثُ قَالَ كَانَ فِي رَبِيعٍ الْآخِرِ قبل الْهِجْرَة بِسنة وَرجحه بن الْمُنِيرِ فِي شَرْحِ السِّيرَةِ لِابْنِ عَبْدِ الْبَرِّ وَقيل قبل الْهِجْرَة بِسنة وشهرين حَكَاهُ بن عَبْدِ الْبَرِّ وَقِيلَ قَبْلَهَا بِسَنَةٍ وَثَلَاثَةِ أَشْهُرٍ حَكَاهُ بن فَارِسٍ وَقِيلَ بِسَنَةٍ وَخَمْسَةِ أَشْهُرٍ قَالَهُ السُّدِّيُّ

وَأَخْرَجَهُ مِنْ طَرِيقِهِ الطَّبَرِيُّ وَالْبَيْهَقِيُّ فَعَلَى هَذَا كَانَ فِي شَوَّالٍ أَوْ فِي رَمَضَانَ عَلَى إِلْغَاءِ الْكَسْرَيْنِ مِنْهُ وَمِنْ رَبِيعٍ الْأَوَّلِ وَبِهِ جَزَمَ الْوَاقِدِيُّ وَعَلَى ظَاهِرِهِ يَنْطَبِقُ مَا ذَكَرَهُ بن قُتَيْبَة وَحَكَاهُ بن عَبْدِ الْبَرِّ أَنَّهُ كَانَ قَبْلَهَا بِثَمَانِيَةَ عَشَرَ شهرا وَعند بن سعد عَن بن أَبِي سَبْرَةَ أَنَّهُ كَانَ فِي رَمَضَانَ قَبْلَ الْهِجْرَةِ بِثَمَانِيَةَ عَشَرَ شَهْرًا

وَقِيلَ كَانَ فِي رَجَب حَكَاهُ بن عَبْدِ الْبَرِّ وَجَزَمَ بِهِ النَّوَوِيُّ فِي الرَّوْضَةِ وَقيل قبل الْهِجْرَة بِثَلَاث سِنِين حَكَاهُ بن الْأَثِيرِ وَحَكَى عِيَاضٌ وَتَبِعَهُ الْقُرْطُبِيُّ وَالنَّوَوِيُّ عَنِ الزُّهْرِيِّ أَنَّهُ كَانَ قَبْلَ الْهِجْرَةِ بِخَمْسِ سِنِينَ وَرَجَّحَهُ عِيَاضٌ وَمَنْ تَبِعَهُ وَاحْتَجَّ بِأَنَّهُ لَا خِلَافَ أَنَّ خَدِيجَةَ صَلَّتْ مَعَهُ بَعْدَ فَرْضِ الصَّلَاةِ وَلَا خِلَافَ أَنَّهَا تُوُفِّيَتْ قَبْلَ الْهِجْرَةِ إِمَّا بِثَلَاثٍ أَوْ نَحْوِهَا وَإِمَّا بِخَمْسٍ وَلَا خِلَافَ أَنَّ فَرْضَ الصَّلَاةِ كَانَ لَيْلَةَ الْإِسْرَاءِ

قُلْتُ فِي جَمِيعِ مَا نَفَاهُ مِنَ الْخِلَافِ نَظَرٌ أَمَّا أَوَّلًا فَإِنَّ الْعَسْكَرِيَّ حَكَى أَنَّهَا مَاتَتْ قَبْلَ الْهِجْرَةِ بِسَبْعِ سِنِينَ وَقِيلَ بِأَرْبَعٍ وَعَن بن الْأَعْرَابِيِّ أَنَّهَا مَاتَتْ عَامَ الْهِجْرَةِ وَأَمَّا ثَانِيًا فَإِنَّ فَرْضَ الصَّلَاةِ اخْتُلِفَ فِيهِ فَقِيلَ كَانَ مِنْ أَوَّلِ الْبَعْثَةَ وَكَانَ رَكْعَتَيْنِ بِالْغَدَاةِ وَرَكْعَتَيْنِ بِالْعَشِيِّ وَإِنَّمَا الَّذِي فُرِضَ لَيْلَةَ الْإِسْرَاءِ الصَّلَوَاتُ الْخَمْسُ

وَأَمَّا ثَالِثًا فَقَدْ تَقَدَّمَ فِي تَرْجَمَةِ خَدِيجَةَ فِي الْكَلَامِ عَلَى حَدِيثِ عَائِشَةَ فِي بَدْءِ الْخَلْقِ أَنَّ عَائِشَةَ جَزَمَتْ بِأَنَّ خَدِيجَةَ مَاتَتْ قَبْلَ أَنْ تُفْرَضَ الصَّلَاةُ فَالْمُعْتَمَدُ أَنَّ مُرَادَ مَنْ قَالَ بَعْدَ أَنْ فُرِضَتِ الصَّلَاةُ مَا فُرِضَ قَبْلَ الصَّلَوَاتِ الْخَمْسِ إِنْ ثَبَتَ ذَلِكَ وَمُرَادُ عَائِشَةَ بِقَوْلِهَا مَاتَتْ قَبْلَ أَنْ تُفْرَضَ الصَّلَاةُ أَيِ الْخَمْسُ

فَيُجْمَعُ بَيْنَ الْقَوْلَيْنِ بِذَلِكَ وَيَلْزَمُ مِنْهُ أَنَّهَا مَاتَتْ قَبْلَ الْإِسْرَاءِ وَأَمَّا رَابِعًا فَفِي سَنَةِ مَوْتِ خَدِيجَةَ اخْتِلَافٌ آخَرُ فَحَكَى الْعَسْكَرِيُّ عَنِ الزُّهْرِيِّ أَنَّهَا مَاتَتْ لِسَبْعٍ مَضَيْنَ مِنَ الْبَعْثَةِ وَظَاهِرُهُ أَنَّ ذَلِكَ قَبْلَ الْهِجْرَةِ بِسِتِّ سِنِينَ فَرَّعَهُ الْعَسْكَرِيُّ عَلَى قَوْلِ مَنْ قَالَ إِنَّ الْمُدَّةَ بَيْنَ الْبَعْثَةِ وَالْهِجْرَةِ كَانَتْ عَشْرًا. (فتح الباري شرح صحيح البخاري)

And the time of the Mi’raj was disputed. It was said that it was before the mission (of the Prophet ﷺ) but that is a deviant view. Unless it is considered to have taken place at that time in a dream, as has been mentioned. The majority held the view that it was after the mission. However, they differed thereafter. It was said that it was a year before the migration, Ibn Sa’d and others mentioned it and al-Nawwawi was convinced of it. Ibn Hazm was excessive in narrating consensus regarding it, which is rejected.

Indeed, there is significant dispute about it, with more than ten opinions regarding it. Including that of Ibn al-Jowzi, saying it was eight months before. It was also said that it was six months before, and this second opinion was narrated by al-Rabi’ ibn Saalim. Ibn Hazm narrated something which necessitates the same because he said that it was in the twelfth year of Prophethood in Rajab. It was said eleven months before, Ibrahim al-Harbi asserted it. He said that it was in Rabi al-Akhir a year before the emigration. Ibn Munir preferred it in the commentary of Ibn ‘Abd al-Barr’s biography (Seerah). And it was said that it was a year and two months before the emigration, which Ibn ‘Abd al-Barr narrated. Ibn Faris narrated that it was a year and three months before the emigration. It was said that it was a year and five months (before). Al-Suddi narrated it. And al-Tabari narrated it with his chain, as did al-Bayhaqi.

Thus, according to this, it was in Shawwal or in Ramadan if we ignore the additions from it and from Rabi al-Awal. Al-Waqidi also asserted it. What Ibn Qutaybah mentioned is in line with the apparent of this. Ibn ‘Abd al-Barr asserted that it was eighteen months prior to it. According to Ibn Sa’d, on the authority of Ibn Abi Sabrah, it was in Ramadan, eighteen months before the emigration.

It was said that it was in Rajab. This was narrated by Ibn ‘Abd al-Barr and al-Nawawi confirmed it in al-Rawdah. It was said that it was three years before the emigration. Ibn al-Athir narrated it, as did ‘Iyad, who was followed by al-Qurtubi and al-Nawwawi. It was narrated from al-Zuhri that it was five years before the emigration. ‘Iyad and those who followed him considered this to be the soundest view. They supported it arguing that there is no dispute that Khadijah prayed with him ﷺ after the obligatory prayers had been revealed. And there is no dispute that she passed away before the emigration, either by three (years) or five or the like. And there is no dispute that the prayers were obliged during the night journey.

I say that everything that he has negated as being a valid difference is to be reconsidered. As for the first, al-Askari narrated that she passed away seven years before the emigration, although four has also been narrated. On the authority of al-A’rabi that she passed away in the year of the emigration.

Secondly, the obligation of prayer has been disputed. Thus, it was said that it was established at the beginning of the mission, with two units in the morning and two units in the evening. Whilst the five obligatory prayers were ordained on the night journey.

As for the third, it was presented in the biography of Khadijah, based on the narration of ‘Aishah in (the chapter of) ‘the beginning of creation’ that ‘Aishah confirmed that Khadijah passed away before the prayers were obliged, meaning the five. We can reconcile between the opinions in that manner. Which necessitates that she passed away before the night journey.

As for the fourth, there is dispute regarding the year of Khadijah’s passing. Al-’Askari narrated on the authority of al-Zuhri that she passed away seven (years) after the mission, which denotes that that was six years before the emigration. Al-’Askari based it upon the opinion of those who said that the time between the mission and the emigration was ten (years). (Imam Ahmad bin Ali Ibn Hajr al-Asqalani, Fath al-Bari Sharh Sahih al-Bukhari).

As seen in the Nusoos above, they differed over the year in which the Miraj (night journey) took place. Many said it was the year before the Hijrah (migration), others said two years prior. Three and fives years prior has also been mentioned.

As for the month, once again the narrations vary significantly. Ramadan, Rajab, Rabi al-Awal and Dhul Qa’dah have all been narrated. The dates of the seventeenth and twenty seventh have been mentioned. As for the day, Friday and Saturday have both been mentioned.

Therefore, we can demonstrate that every aspect of the timing of Miraj has been differed over. The year, month, day and date. It is important to keep in mind that this is not an exhaustive list. Rather, quoting from more historical works will only widen the differences mentioned herein.

And Allah Most High Knows Best.

-Answered by Shaykh Noorud-deen Rashid (14.02.2023)

-With special thanks to Sidi Yusuf Asghar for assisting with Nusoos translation.

See also:
Special prayers mentioned in Rajab (Salat al-Raghaib)
Are all Hadith about the virtue of Rajab fabricated?
Fasting one day in Rajab is like fasting a hundred years?

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