Fasting on the day of the Mi’raaj and the day of Shab-e-baraath
Question:
Is the following bid'ah?
1. praying more than 8 rak'ats in taraweeh?
2. fasting on the supposed day of mi'raj( for one who believes that that day is the day of mi'raj and for one who is sure that there is no specific date mentioned in hadeeth but he fasts on that day for the sake of Allah?)
3. fasting on the supposed day of shab'e baraath?
4. is it not bid'ah if some says that they are fasting it as a nafil fasting on the day of shab'e baraath?
some muslim brothers say that the extra prayers we pray after 8 rakat in taraweeh and the fasting on various days such as shabe baraath and mi'raj and meelad un nabi are not bid'ah, because these form of worship is taught to us by prophet(saw) and what is wrong in praying or fasting on any day (other than forbidden days and times).what is the ruling?
5.praying salat tasbeeh nafil? (100 times surat al ikhlas in every rakat)
Answer:
Praise be to Allaah.
1 – Praying more than 8 rak’ahs in Taraaweeh is not considered to be bid’ah, on the condition that one does not single out certain nights for increasing the number, such as the last ten nights. The number of raka’hs during the last ten nights should be the same as the number during the other nights. The last ten nights should be characterized by making the rak’ahs longer.
2 – Fasting on the day which one believes to be the day of the Mi’raaj is not permissible, and comes under the heading of bid’ah. Even if a person is not sure, but he fasts this day for the sake of being on the safe side, it is as if he is saying, ‘If it is really the day of the Mi’raaj, then I will have fasted it, and if it is not, it will still be a good action that I have done, and if I will not be rewarded for it then I will not be punished.’ This attitude means that a person is committing bid’ah, and he is a sinner who deserves to be punished. But if his fast is not because it is the day of the Mi’raaj, but is rather because it is his habit to fast alternate days, or to fast Mondays and Thursdays, and that happens to coincide with the day known as the day of the Mi’raaj, there is nothing wrong with him fasting it with that intention, i.e., the intention of fasting on Monday or Thursday, or a day on which he usually fasts.
3,4 – What we have said about fasting on the day of the Mi’raaj also applies to fasting on the day of Shab-e-baraath. If any Muslim says that fasting on the day of the Mi’raaj or on the day of Shab-e-baraath is not bid’ah because the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, so what is wrong with fasting any day apart from the days on which it is haraam to fast? Our response to that is:
If the Prophet (peace and blessings of Allaah be upon him) taught us these acts of worship, then where is the evidence (daleel) for singling out the day of the Mi’raaj or any other day for fasting? If there were any evidence that it is prescribed to fast on these two days, no one would be able to say that fasting on these days is bid’ah. But what is apparent is that those who say this mean that fasting is an act of worship in general terms, so that if he fasts he has done an act of worship for which he will be rewarded, so long as it is not on one of the days when fasting is not allowed, such as on Eid. This would be correct if the person who is fasting did not single out a day which he believes is a day of virtue, such as the day of the Mi’raaj or the day of Shab-e-baraath. What makes this the matter of bid’ah is the fact that one is singling out these days. If there was any virtue in fasting these two days, the Prophet (peace and blessings of Allaah be upon him) would have fasted them, and he would have urged us to fast them. It is known that the Companions of the Messenger of Allaah were more keen to do good than we are; if they had known that there was any virtue in fasting these two days, they would have fasted them. Since we find no reports to that effect from them, we know that this is an innovated bid’ah, and the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not a part of this matter of ours (Islam) will have it rejected,” i.e., it will be thrown back on the one who does it. Fasting these two days is an action which we find no report of the Prophet (peace and blessings of Allaah be upon him) enjoining, so it is to be rejected.
5 – The “salat tasbeeh nafil” is to be regarded in the same way as the matter discussed above, in the fullest sense. Acts of worship that have no evidence (daleel) to support them are to be rejected. It has not been proven in the Book of Allaah or in the Sunnah of His Chosen Prophet (peace and blessings of Allaah be upon him) that there is any prayer in which “Qul Huwa Allaahu Ahad” is to be recited 100 times, so doing that is an innovated bid’ah for which the one who does it will be punished. And Allaah knows best.
In reply to your answer to your first question. Is it bid'ah to perform more then 8 rakat in the taraweeh?
The first of all the first bid'ah we have here is calling it taraweeh for it was tahajjud prayer which the Prophet (pbuh&hf) prayed during those three nights in ramadhan. While on the forth night the prophet did not come out and pray in the mosque for he thought this prayer would become obligatory on them.
Volume 3, Book 32, Number 229:
Narrated 'Urwa:
That he was informed by 'Aisha, "Allah's Apostle went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the morning prayer. When the morning prayer was finished he recited Tashah-hud and (addressing the people) said, "Amma ba'du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on." So, Allah's Apostle died and the situation remained like that (i.e. people prayed individually). "
As you see in the above qouted hadith Aisha has said middle of the night to this particular prayer. This automatically tells you that it was tahajjud prayer that the prophet prayed as taraweeh is prayed after Isha.
Second of all the second bid'ah to night prayer of ramadhan is praying in concgretion for it is recorded that the Prophet (pbuh&hf) said, "the best prayer of a person is that he performs at home except the cumpolsery one".
Volume 8, Book 73, Number 134:
Narrated Zaid bin Thabit:
Allah's Apostle made a small room (with a palm leaf mat). Allah's Apostle came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah's Apostle delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of anger, saying, "You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. (So you people, offer this prayer at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer)."
And for those who will argue then why did the prophet allow the people to pray behind him, that is a very simple question. This was not a optional prayer upon Rasullah (pbuh&hf). Allah says in the quran Surah Isra Ayat 79,
And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.
Therefore, Rasulullah (pbuh&hf) was only offering was only offering the Compulsory Prayer with Niyyah of “Fardh”, and when people joined behind him, they only followed the Niyyah of Imam.
Hence, it is wrong to say that Rasool (saw) made the Jamma’ah for any Nafl Prayer during his whole life.
It was Umar who had ordered it to be read in one group.
Volume 3, Book 32, Number 227:
Narrated Abu Huraira:
Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night."
Third of all the third bid'ah is the amount of rakat you perform in this taraweeh prayer of yours. The Prophet (pbuh&hf) only prayed 8 rakats while he performed 3 as witr. I will cite a hadith from Bukhari again to prove this.
Volume 2, Book 21, Number 248:
Narrated Abu Salma bin 'Abdur Rahman:
I asked 'Aisha, "How is the prayer of Allah's Apostle during the month of Ramadan." She said, "Allah's Apostle never exceeded eleven Rakat in Ramadan or in other months; he used to offer four Rakat-- do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat." Aisha further said, "I said, 'O Allah's Apostle! Do you sleep before offering the Witr prayer?' He replied, 'O 'Aisha! My eyes sleep but my heart remains awake'!"
If the Prophet didn't perform this prayer in the manner it is performed today then who would have introduced it in this manner. Let me guess, you will say it is a good inovation. astaghfirullah... Do you not know that the Prophet has said:"Every Bidah is misguidance and every path of misguidance goes to hell". Think about it why would you seriously except a Bid'ah.
Volume 3, Book 32, Number 227:
...On that, 'Umar remarked, 'what an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night(Tahajjud).
Why is that this prayer was performed in its unique form the khalifat of Abu Bakar but changed at the khalifat of Umar. Why is it the adhan was the same at the Khalifat of Abu Bakar and altered By Umar while he was Khalifah. Why is that Mut'ah was allowed through the khalifat of Abu Bakar and prohibitted at the khalifat of Umar. Anyways it is only my job to tell you of the truth and can not force you to perform any acts.
May Allah guide us and make us among those in junnah with Muhammed and aali muhammed
and other than fasting.... is praying nawafel the whole night of Israa and Miraaj, believing that it is going to be very benificial in this world and akhirah, and is going to forgive ones sins etc, is also bid'aa?
What is the exact date of Al-Israa' and Al-Mi`raj? Is it true that it is on Rajab 27 or it is a controversial issue? Answer In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Thank you. There is no consensus about the exact date of Al-Israa' and Al-Mi`raj. But certainly, it was in Rajab as many sources confirmed that.
However, the most important issue is to remember the significance of the event and its importance for all mankind.
Thus, it reflects the unity of the religions and brotherhood of the Prophets. In this regard, no body should associate a divine religion to hatred, violence, killing and destruction.
We shall learn from this event the importance of human brotherhood and the necessity of fighting together all forms of oppression and atrocities. We shall unite our forces and efforts to fight against divisionist views and promoters of clash of civilizations.
Let us pray for all oppressed and occupied nations for freedom, peace and security. Thank you.
The wall to which the Prophet Muhammad (p) tied Al-Buraq in Jerusalem
Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place of Worship the neighborhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Nearer, the Seer.) (Al-Israa' 17:1
&&
I think , in my country tonight is Shabe Miraj
Christ will never be proud to reject to be a slave to God .....holy Quran, chapter Women , 4: 172
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and aali muhammed 
i WiLl sAcRiFiCe
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