Clarification that singling out the twenty-seventh night of Rajab for worship is an innovation.
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The Shaykh : If a person worships in Rajab, on the twenty-seventh night of the month of Rajab, if he worships with acts of remembrance and prayers upon the Messenger of Allah (peace and blessings be upon him) and other things, do we demand evidence from him or not?
We demand evidence from him. We say: Do you have evidence that this night is one in which one worships Allah the Exalted with these acts of worship?
If he says: Yes, I have evidence, and the greatest evidence.
We say: Please, what is it?
He says: Because it is the night in which the Messenger of Allah (peace and blessings be upon him) was raised up.
So what is our answer to this?
Our answer to this is from two angles:
The first angle: It has not been established historically that the night of the Ascension was the twenty-seventh night of Rajab, and the fact that it is not established from a historical perspective invalidates what is built upon it.
Second: Even if we assume that it is established from a historical perspective that the night of the Ascension is the twenty-seventh night of Rajab, is this permissible and does it justify us introducing something in it from acts of worship? No, because if this night is established as the twenty-seventh, it would have been known to the Companions (may Allah be pleased with them), and they did not do any of these things that are done, to the point that some Muslims have made this night a festival, where official work is suspended, and it becomes like the festivals in its holidays.
And there is no doubt that this is ignorance of the religion of Allah (Mighty and Majestic), and that it is obligatory for the believer to follow what the Shari'ah has brought, and by Allah, if we truly followed the path of our righteous predecessors in their actions and their omissions, we would be happier than we are today.
The important thing is: Is the hadith with us a standard for hidden deeds or for apparent deeds? For apparent deeds.
And the hadith of 'Umar ibn al-Khattab is a standard for hidden deeds, because the hadith of 'Umar ibn al-Khattab is about intention, and this hadith is about following the Prophet, and worship is not accepted except with sincerity and following the Prophet.
We demand evidence from him. We say: Do you have evidence that this night is one in which one worships Allah the Exalted with these acts of worship?
If he says: Yes, I have evidence, and the greatest evidence.
We say: Please, what is it?
He says: Because it is the night in which the Messenger of Allah (peace and blessings be upon him) was raised up.
So what is our answer to this?
Our answer to this is from two angles:
The first angle: It has not been established historically that the night of the Ascension was the twenty-seventh night of Rajab, and the fact that it is not established from a historical perspective invalidates what is built upon it.
Second: Even if we assume that it is established from a historical perspective that the night of the Ascension is the twenty-seventh night of Rajab, is this permissible and does it justify us introducing something in it from acts of worship? No, because if this night is established as the twenty-seventh, it would have been known to the Companions (may Allah be pleased with them), and they did not do any of these things that are done, to the point that some Muslims have made this night a festival, where official work is suspended, and it becomes like the festivals in its holidays.
And there is no doubt that this is ignorance of the religion of Allah (Mighty and Majestic), and that it is obligatory for the believer to follow what the Shari'ah has brought, and by Allah, if we truly followed the path of our righteous predecessors in their actions and their omissions, we would be happier than we are today.
The important thing is: Is the hadith with us a standard for hidden deeds or for apparent deeds? For apparent deeds.
And the hadith of 'Umar ibn al-Khattab is a standard for hidden deeds, because the hadith of 'Umar ibn al-Khattab is about intention, and this hadith is about following the Prophet, and worship is not accepted except with sincerity and following the Prophet.