VIRTUES & INNOVATIONS OF MONTH OF RAJAB

VIRTUES & INNOVATIONS OF MONTH OF RAJAB

ASSEMBLED BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA

http://variousislamicdawadocuments.blogspot.com

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Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wasalam) is His slave and Messenger.

MONTH OF RAJAB - VIRTUES AND INNOVATIONS

Rajab is one of those sacred months, which Allāh has chosen and given a special status. Allāh says in Surah Tawbah: “Verily, the number of months with Allāh is twelve months (in a year), so it was ordained by Allāh on the Day when He created the heavens and the earth; of them four (Dhul-Qa3dah, Dhul-Hijjah, Muharram and Rajab) are Sacred. That is the right religion, so wrong not yourselves therein.” (Holy Qur’ān 9:36).

Allāh has commanded us to give special attention to the sanctity of these four months, and refrain from committing sins in them. ”O you who believe! Violate not the sanctity of the Symbols of Allāh, nor of the Sacred Month” (Holy  Qur’ān 5:2), Meaning avoid sins and do not violate the laws of Allāh for you are required to respect and honor the sacred months – This prohibition includes both sinful deeds and incorrect beliefs. However, we find numerous innovations widespread among the masses of people with regards to the month of Rajab, some of them are fasting, praying Qiyaam on the 27th of Rajab. Also included in these innovations are visiting graves, reciting specific Duaas, frequently performing Umrah in Rajab, etc.

Innovation in religion is one of the serious matters which go against the Book of Allāh and the Sunnah. The Prophet (peace be upon him) did not die until after the religion had been perfected. Allāh says: “This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion…” (Holy Qur’ān 5:3), It was reported that Ayesha (may Allāh be pleased with her) said: The Messenger of Allāh (peace be upon him) said: ”Whoever innovates something in this matter of ours which is not a part of it, will have it rejected.” (Agreed Upon),“Whoever does an action which is not a part of this matter of ours will have it rejected.” (Saheeh Muslim).

The following innovations are commonly practiced in Rajab:

1-     Salaat al-Raghaa’ib: This prayer became widespread after the first and best centuries, especially in the FOURTH CENTURY AH. Some liars fabricated this prayer, which is done on the first night of Rajab.

2-     Shaykh al-Islaam Ibn Tayymiyah (may Allaah have mercy on him) said: “Salaat al-Raghaa’ib is bid3ah according to the consensus of the scholars of religion, such as Maalik, al-Shaafi3ee, Abu Haneefah, al-Thawriee, al-’Oozaa’i, al-Layth and others . The hadeeth that is narrated concerning it is a lie according to the consensus of the scholars who have knowledge of hadeeth”.

2- Major Events: It was reported that major events happened in the month of Rajab: but none of these reports are true. It was reported that the Prophet (peace be upon him) was born on the first night of Rajab, and that he received his Mission on the twenty-seventh, or twenty-fifth of this month. None of this is correct.

3-     Salaat Umm Dawood halfway through Rajab.

4-     Specific duaa’s which are recited during Rajab are all fabrications and innovations.

5-     Visiting graves specifically in Rajab is bidah, because graves are to be visited at any time of the year.

6-     Koonday- Distributing special type of breads: In the month of Rajab is that the people bake special types of breads and, after reciting some verses and prayers on them, distribute them among their friends and neighbors.

7-     Fasting in Rajab: There is no saheeh report from the Prophet (peace be upon him) or from the Sahaabah to indicate that there is any particular virtue in fasting during Rajab. The fasting that is prescribed in Rajab is the same as that prescribed in other months, namely fasting on Mondays and Thursdays, and the three days of al-Beed, fasting alternate days. Umar (may Allāh be pleased him) used to forbid fasting in Rajab because it involved resemblance to the Jaahiliyyah. It was reported that Kharashah ibn al-Harr said: “I saw Umar smacking the hands of those who fasted in Rajab until they reached out for food, and he was saying, This is a month which was venerated in the Jaahiliyyah.”(al-Irwaa’, 957; Shaykh Al-baanee said: it is saheeh).

8-     Imaam Ibn al-Qayyim (may Allah be pleased with him) said: the Prophet (peace be upon him) did not fast for three consecutive months (i.e., Rajab, Shabaan and Ramadaan) as some people do, and he never fasted Rajab at all, nor did he encourage people to fast this month.

9-     Al-Haafiz ibn Hajar said: ”No saheeh hadeeth that may be used as evidence has been narrated concerning the virtues of the month of Rajab or fasting this month or fasting in any specific part of it, or observing Qiyaam al-Layl specifically during this month. Imaam Abu Ismaaeel al-Harawi al-Haafiz has already stated this before me, and we have narrated this from others also.” (In book Tabayyun al-3Ajab bimaa wurida fi Fadl Rajab).

10-  In Fataawa al-Lajnah al-Daa’imah states with regard to fasting specifically in Rajab, we do not know of any basis in Sharee3ah for doing that.

11-  Frequent Umrah in Rajab: There is no report from the Prophet (peace be upon him) – to suggest that there is any particular virtue in performing Umrah in the month of Rajab, or that it is encouraged. Rather it is proven that there is a particular virtue in performing Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhul-Qadah and Dhu’l-Hijjah.

12-  There is no report to prove that the Prophet (peace be upon him) performed Umrah in Rajab, rather that was denied by Ayeshah (may Allāh be pleased with her), who said:” The Messenger of Allāh (peace be upon him) never performed Umrah in Rajab” (Narrated by al-Bukhaari, 1; Muslim, 1255).

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in his Fataawaa: “As for singling out some of the days of Rajab for any kind of good deed, ziyaarah (visiting the House of Allaah, the Kabah) or anything else, there is no basis for this, because Imaam Abu Shaamah stated in his book al-Bida wa’l-Hawaadith: specifying acts of worship at times that were not specified by shareeah is wrong; no time is to be regarded as better than any other except in cases where the shareeah gave preference to a certain act of worship at a certain time, or stated that any good deed done at this time is better than good deeds done at other times. Hence the scholars denounced the practice of singling out the month of Rajab for doing Umrah frequently.”

But if a person goes for Umrah during Rajab without believing that this has any particular virtue and because it is just a coincidence that it is easier for him to go at this time, then there is nothing wrong with that.

We ask Allaah to protect us from all innovations, and make us amongst those who correctly follow the Sunnah of Allāh’s Messenger (peace be upon him), and venerate those things that Allāh has made sacred in the way that He has prescribed.

FASTING IN THE MONTH OF RAJAB

Is there any special virtue in fasting during the month of Rajab?

The month of Rajab is one of the sacred months of which Allaah says (interpretation of the meaning): 

“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein”Holy Quran Chapter al-Tawbah 9:36] 

The sacred months are: Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram.  

Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan. 

These months are called sacred for two reasons: 

1-     Because fighting therein is forbidden unless initiated by the enemy

2-     Because transgression of the sacred limits therein is worse than at other times. 

Hence Allaah has forbidden us to commit sins during these months, as He says (interpretation of the meaning): “wrong not yourselves therein”[al-Tawbah 9:36]  

Although committing sins is haraam and forbidden during these months and at other times, in these months it is more forbidden. 

Al-Sa’di (may Allaah have mercy on him) said (p. 373): In the phrase “wrong not yourselves therein”, the pronoun may be understood as referring to twelve months. Allaah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allaah for His blessings, and they serve the interests of His slaves, so beware of wronging yourselves therein. 

The pronoun may also be understood as referring to the four sacred months, and this forbids them to wrong themselves in those months in particular, as well as it being forbidden to do wrong at all times, because it is more forbidden at this time, but it is worse at this time than at others. End quote. 

With regard to fasting the month of Rajab, there is no saheeh hadeeth to indicate that there is any special virtue in fasting all or part of this month. 

What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in sharee’ah. 

But there is a report from the Prophet (peace and blessings of Allaah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allaah be upon him) said: “Fast some days of the sacred months and not others.” Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood. 

Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out Rajab for fasting is not right. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (25/290): 

As for fasting in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of them. They are not among the da’eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) enjoined fasting the sacred months, namely Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, but this has to do with fasting during all of them, not just Rajab. End quote. 

Ibn al-Qayyim (may Allaah have mercy on him) said:  Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96 

Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11) 

There is no saheeh hadeeth that would count as evidence which speaks of the virtue of the month of Rajab, or that speaks of fasting this month or part of it, or of spending any particular night of it in prayer.  

Shaykh Sayyid Saabiq (may Allaah have mercy on him) said in Fiqh al-Sunnah (1/282): 

Fasting in Rajab is no better than fasting in any other month, except that  it is one of the sacred months. There is no report in the saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied: 

Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray. End quote. Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440.

 

SACRED MONTH (AL-ASHHUR-AL-HURUM)i

 

Rajab is the seventh month in the Islamic lunar calendar. This month was regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet . It is also a prelude to the month of Ramadan, because Ramadan follows it after the intervening month of Sha’ban. Therefore, when the Holy Prophet sighted the moon of Rajab, he used to pray to Allah in the following words:

“O Allah, make the months of Rajab and Sha’ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings).”

Yet no specific way of worship has been prescribed by the Shari’ah in this month. However, some people have invented some special rituals or practices in this month, which are not supported by reliable resources of the Shari’ah or are based on some unauthentic traditions. We would like to explain here the correct position about them.

CELEBRATION OF LAILATUL MI’RAJ

Celebrating Prophet’s Night Journey – It was reported with an isnaad that is not saheeh from al-Qaasim ibn Muhammad that the Prophet (peace be upon him)’s Night Journey (al-Israa’) took place on the twenty-seventh of Rajab. This was denied by Ibraaheem al-Harbi and others.

One innovation that take place during this month is the recitation of the story of the Miraaj, and celebrations to commemorate it on the twenty-seventh of Rajab, or singling out this night to perform extra acts of worship such as Qiyaam al-Layl or fasting during the day, or rejoicing and celebrating.

Some celebrations are accompanied by haraam things such as mixing of men and women, singing and music, all of which are not permitted on the two Eids which are prescribed in Islaam, let alone innovated celebrations.

Add to that the fact that there is no proof that the Israa’ and Miraaj happened on this date [the date, the month & the year of Miraaj is not proved by authentic ahadeeth].

Even if it were proven, that is no excuse for holding celebrations on this date, because nothing of the kind has been reported from the Prophet (peace be upon him) or from his companions, may Allāh be pleased with them, or from any of the Salaf (early generations) of this Ummah. If it were a good thing, they would surely have done it before us. Celebrating the night of the Isra’ and Mi’raaj www.islamqa.info/en/60288,

It is generally believed that the great event of Mi’raj (ascension of the Holy Prophet to the heavens) took place in the night of 27th of Rajab. Therefore, some people celebrate the night as “Lailatul- Mi’raj” (the night of ascension to heavens).

Indeed, the event of mi’raj was one of the most remarkable episodes in the life of our beloved Holy Prophet . He was called by Almighty Allah. He traveled from Makkah to Baitul-Maqdis and from there he ascended the heavens through the miraculous power of Allah. He was honored with a direct contact with his Creator at a place where even the angels had no access. This was the unique honor conferred by Allah to the Holy Prophet alone. It was the climax of the spiritual progress which is not attained by anybody except him. No doubt the night in which he was blessed with this unparalleled honor was one of the greatest nights in the history of this world.

But, Islam has its own principles with regard to the historic and religious events. Its approach about observing festivals and celebrating days and nights is totally different from the approach of other religions. The Holy Qur’an and the Sunnah of the Holy Prophet did not prescribe any festival or any celebration to commemorate an event from the past, however remarkable it might have been. Instead, Islam has prescribed two annual celebrations only. One is Eid-ul-Fitr and the other is Eid ul-Adha. Both of these festivals have been fixed at a date on which the Muslims accomplish a great ‘ibadah (worship) every year. Eid-ul-Fitr has been prescribed after the fasts of Ramadan, while Eid-ul-Adha has been fixed when the Muslims perform the Hajj annually. None of these two eids is designed to commemorate a particular event of the past which has happened in these dates. This approach is indicative of the fact that the real occasion for a happy celebration is the day in which the celebrators themselves have accomplished remarkable work through their own active effort. As for the accomplishments of our ancestors, their commemoration should not be restricted to a particular day or night. Instead, their accomplishments must be remembered every day in the practical life by observing their teachings and following the great examples they have set for us.

Keeping this principle in view, the following points should be remembered with regard to the

“Lailatul-mi’raj”:

(1) We cannot say with absolute certainty in which night the great event of mi’raj took place. Although some traditions relate this event to 27th night of the month of Rajab, yet there are other traditions that suggest other dates. Al-Zurqani, the famous biographer of the Holy Prophet has referred to five different views in this respect: Rabi-ul-Awwal, Rabi-u-Thani, Rajab, Ramadan and Shawwal. Later, while discussing different traditions, he has added a sixth opinion, that the mi’raj took place in the month of Zulhijjah.

Allama Abdulhaq Muhaddith Dehlawi, the well-known scholar of the Indian subcontinent, has written a detailed book on the merits of Islamic months. While discussing the ‘Lailatul-mi’raj’ has mentioned that most of the scholars are of the view that the event of mi’raj took place in the month of Ramadan or in Rabi-ul-awwal.

(2) It is also not known in which year the event of Mi’raj took place. The books of history suggest a wide range between the fifth-year and the twelfth year after the Holy Prophet was entrusted with prophethood.

Now, if it is assumed that the event of Mi’raj took place in the fifth year of his prophethood, it will mean that the Holy Prophet remained in this world for eighteen years after this event. Even if it is presumed that the mi’raj took place in the twelfth year of his prophethood, his remaining life-time after this event would be eleven years. Throughout this long period, which may range between eleven years and eighteen years, the Holy Prophet never celebrated the event of mi’raj, nor did he give any instruction about it. No one can prove that the Holy Prophet ever performed some specific modes of worship in a night calling it the ‘Lailatul-mi’raj’ or advised his followers to commemorate the event in a particular manner.

(3) After the demise of the Holy Prophet also, no one of his companions is reported to celebrate this night as a night of special acts of worship. They were the true devotees of the Holy Prophet and had devoted their lives to preserve every minute detail of the sunnah of the Holy Prophet and other Islamic teachings. Still, they did not celebrate the event of mi’raj in a particular night in a particular way.

All these points go a long way to prove that the celebration of the 27th night of Rajab, being the lailatul-mi’raj has no basis in the Sunnah of the Holy Prophet or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, the exact date of this event would have been preserved accurately by the Ummah and the Holy Prophet and his blessed companions would have given specific directions for it.

Therefore, it is not a Sunnah to celebrate the Lailatul-mi’raj’. We cannot declare any practice as a sunnah unless it is established through authentic sources that the Holy Prophet or is noble Companions have recognized it as such, otherwise it may become a bid’ah about which the Holy Prophet has observed in the following words: “Whoever invents something in our religion which is not a part of it, it is to be rejected.”

Being mindful of this serious warning, we should appreciate that the 27th night of the month of Rajab is not like ‘Lailatul-qadr’ or ‘Lailatul-bara’ah’ for which special merits have been mentioned expressly either y the Holy Qur’an or by the Holy Prophet .

However, all the recognized modes of ‘ibadah (worship) like Salat, recitation of the Holy Qur’an, dhikr, etc. are commendable any time, especially in the late hours of night, and obviously the 27th night of Rajab is not an exception. Therefore, if someone performs any recognized ‘ibadah in this night from this point of view nothing can stop him from doing so, and he will be entitled to the thawab (reward allocated for that recognized ‘ibadah insha-Allah.) But it is not permissible to believe that performing ‘ibadah in this night is more meritorious or carries more thawab like ‘Lailatul-qadr’ or ‘Lailatul-bara’ah’, because this belief is not based on any authentic verse or on a sunnah of the Holy Prophet . Similarly, it is not a correct practice to celebrate this night collectively and to invite people to special ritual congregations.

(4) Some people suggest some special modes of worship to be performed in this night. Since no special mode of worship is prescribed by the Shari’ah in this night, these suggestions are devoid of any authority and should not be acted upon.

It is believed by some that the Muslims should keep fast on 27th of Rajab. Although there are some traditions attributing special merits to the fast of this day yet the scholars of hadith have held these traditions as very weak and unauthentic reports which cannot be sufficient to establish a rule of Shari’ah. On the contrary, there is an authentic report that Sayyidna ‘Umar, Radi-Allahu anhu, used to forbid people from fasting on this day, rather to compel them to eat if they had started fasting.

It should be borne in mind here that a “nafl” fast can be observed any day (except the six prohibited days of the year); therefore, fasting on 27th of Rajab is not prohibited in itself. What is prohibited is the belief that fasting on this day is more meritorious than fasting in other normal days. One should not fast in this day with this belief. But if someone fasts therein, believing it to be a normal nafl fast, there is no bar against it.

SACRIFICE (QURBANI) IN THE MONTH OF RAJAB

In the days of ignorance (jahiliyyah) the Arabs used to offer the sacrifice of a goat in the month of Rajab. This sacrifice used to be called “Atirah’ or ‘Rajabiyyah’. This sacrifice was offered in the name of different so-called gods and their icons. In the beginning of Islam, this custom was retained, but the Muslims modified it by offering the sacrifice of ‘Atirah in the name of Allah instead of the false gods. But finally, this custom was abandoned and the Holy Prophet prohibited the offering of ‘Atirah. In a tradition of Sayyidna Abu Hurairah, Radi-Allahu anhu, reported by both al-Bukhari and Muslim, the Holy Prophet has said: “Fara’ is nothing and ‘Atirah is nothing.”

Abu Hurairah, Radi-Allahu anhu, has explained in the same tradition that ‘Fara” was the first child of a she-camel. Whenever a she-camel delivered its first child, the Arabs used to sacrifice it in the name of their so-called gods, while the ‘Atirah’ was a goat used to be sacrificed in the month of Rajab. Since the Holy Prophet stopped both these customs, ‘Atirah is no longer a recognized practice.

‘UMRAH IN THE MONTH OF RAJAB

Ibn ‘Abidin, the well-known scholar of the Islamic jurisprudence, has mentioned that the people of Makkah (in his days) used to perform ‘umrah in the month of Rajab. Perhaps they believed that performing ‘umrah in this month is more meritorious than in other months. Then Ibn Abidin himself has rejected the authenticity of this practice, because no tradition of the Holy Prophet is found to this effect. Conversely Sayyidah ‘Aishah, Radi-Allahu anha, has expressly negated the presumption by saying that the Holy Prophet never performed an ‘umrah in the month of Rajab (Sahih Muslim 1:409)

However, Ibn ‘Aibidin has quoted a narration that ‘Abdullah ibn Zubair, Radi-Allahu anhu, completed the renovation of Ka’bah shortly before 27th of Rajab, and as a sign of gratefulness he performed ‘umrah and slaughtered some animals. But this report cannot form the basis of a recognized annual practice, firstly because the report is not very authentic, and secondly because it does not mention that Abdullah ibn Zubair, Radi-Allahu anhu, had adopted it as a continuing practice. At the most, he performed ‘umrah once as a sign of gratefulness on the completion of Ka’bah. It does not mean that he performed it as a characteristic of the month of Rajab. Therefore, performing ‘Umrah in this month is like performing it in any other month and no special merit can be attached to it merely because it has been performed in the month of Rajab.

THE SALAT OF “RAGHA’IB”

Another special mode of worship attributed by some people to this month is the Salat of Raghai’b. According to the custom of such people, this Salat is performed in the night of first Friday of the month of Eajab. The Salat of Raghaib is said to consist of twelve rak’ats to be performed in pairs with six salams, and in each rak’at the surah al-qadr is recited three times followed by the Surah-al-ikhlas. This type of Salat is also not based on any sound source of Shari’ah. Therefore, almost all the jurists and scholars of Shari’ah have held that the Salat of Raghaib is a baseless practice and it is not permissible to treat it as a recognized practice of this month. It is true that there is a tradition, narrated by Razin, the author of a book of hadith, which attributes the origin of this practice to the Holy Prophet but almost all the scholars of the science of hadith have held it to be absolutely unauthentic. Therefore, no importance can be attached to it.

DISTRIBUTION OF BREADS:

Another baseless practice in the month of Rajab is that the people bake special types of breads and, after reciting some verses and prayers on them, distribute them among their friends and neighbors. This custom has two different shapes.

1). In some communities, this custom is celebrated on 17th of Rajab on the assumption that Sayyidna Ali, Radi-Allahu anhu, was born on 11th of Rajab and the 17th of Rajab is the day on which his ‘Aqiqa (Shaving of his head) was performed. In order to celebrate this happy event, the breads of some special type are prepared and after reciting Surah Al-Mulk on them, they are distributed among the relatives and friends. These breads are generally called “breads of Tabarak” because Surah Al-Mulk is usually recited on them.

This practice is baseless because it is never proved that Sayyidna Ali, Radi-Allahu anhu, was born on 11th of Rajab or that his Aqiqa was performed on 17th of this month and, as explained earlier, even if these events are proved to have happened in those days, their commemoration through these specific rituals is not warranted by the Shari’ah.

2). A more common practice of this type is observed on 22nd of Rajab whereby some breads and meals of a special type are prepared and distributed among the people. Since these special meals are usually placed in some bowls made of clay, the custom is usually known as “Koonda”, an Urdu equivalent of such bowls. It is usually believed that the custom is designed to make ‘isal-al-thawab to the soul of Sayyidna Jafar Al-Sadiq who himself has directed his followers to observe this custom and has promised them that whoever observes it, his desires will be fulfilled.

All these assumptions also have no basis at all, neither historically, nor according to the principles of Shari’ah. In fact, the date of 22nd of Rajab has no concern whatsoever with Sayyidna Jafar al-Sadiq, Rahimah-u-Allah. According to the historians, he was born on 8th of Ramadan 80 A.H. and died in Shawwal 148 A.H. No specific event of the life of Sayyidna Jafar al-Sadiq is proved to have happened on this date. The people believing in the custom refer to a coined story mentioned in an unauthentic book named “Dastaan-e-Ajeeb”.

Briefly stated, the gist of the story is that a poor woodcutter lived in Madinah in the days of Jafar Al-Sadiq. He went abroad to earn his livelihood. His wife was employed in the house of the Prime Minister. Once she was cleaning the courtyard of the Prime Minister when Sayyidna Jafar al-Sadiq passed by her. It was 22nd of Rajab. He advised her to bake some breads of a special type and make ‘isal-al-sawab to him. According to this story, he promised her that if her desire is not fulfilled after this practice, she can catch hold of him at the doom’s day. On hearing this, the woman made a vow that if her husband will come back with a considerable wealth, she will observe the custom of “Koonda”. On the same day her husband, who was in another country, found a valuable treasure in the earth and came back with it to Madinah where he established himself as a rich man and started living in a magnificent castle. When his wife told the story to the wife of the Prime Minister, she disbelieved her and because of this disbelief, she and her husband, the Prime Minister, were punished by Allah. He was removed by the king from the prime minister-ship and was imprisoned in a jail and was ordered to be hanged. While being in the prison, the wife of the Prime Minister remembered that she had disbelieved the story of Jafar al-Sadiq told to her by her maidservant and their misery might be the punishment of their disbelief. On this point, she and her husband repented before Allah and made a vow to observe the custom of “Koonda”, if they are released from the jail. After they made such a vow, the whole scenario of the events changed suddenly. The king released the Prime Minister from the jail and reinstated him on his former position.

As it can be seen by any reasonable person, this story is totally forged on the face of it. The person who has coined this story did not even know that Madinah had never a king nor a Prime Minister. All the Muslim rulers were named as caliphs and had no Prime Minister at all. In the days of Umayyads, their capital was Damascus and in the days of Abbasids, their permanent seat was in Baghdad.

It is ironical that the story of such a woodcutter is not even known to anybody in Madinah, nor in any city of the Arab countries. No Arabic book has ever referred to it. It has no mention except in an Urdu book ‘Dastaan-e-Ajeeb’, the author of which is unknown. One can easily see that a custom based on such a fallacious and mythical story can never be an Islamic custom. Islam has always been far away from such superstitions.

Therefore, this baseless custom should completely be avoided by the true Muslims. Some historians have opined that in fact, this custom has been coined by some Shi’ites because the date of 22nd of Rajab is the date of the demise of Sayyidna Mu’awiyah whom they take as their biggest enemy. They took that date as a happy occasion and made the Sunni Muslims also to celebrate it on the pretext of the above mentioned story.

Be that as it may, it is evident that such customs have crept into the Muslim society by their long association with Hindus who commemorate different historical events of their religion in the like manner. The Muslims must be careful about these customs, because they are not only an invention of ignorance but also the imitation of non-Muslims in their religious rituals. No doubt the “‘isal-al-thawab’ to the soul of a deceased Muslim, and particularly to a pious person is not only permissible but also a commendable practice but the Shari’ah has not prescribed a particular date, nor a particular mode to do so. If someone wants to make “‘isal-al-thawab” to Sayyidna ‘Ali, Radi-Allahu anhu, or to Ja’far al-Sadiq, he can do it any day and by performing any act of worship, like Salat, fast, Sadaqah, dhikr etc. There is no reason why it should be restricted to a special type of meal or bread distributed on a particular date. What makes this practice worse is the fact that the people accustomed to this practice deem it as necessary as a fard (obligation); rather they treat it as more necessary than fard because they do not care to perform the obligatory Salat or to fulfill the rights of men obligated on them, but they are very strict and punctual to perform these activities. Moreover, if a person does not observe this practice, they reproach him and call him with bad names. Such behavior makes this custom a bid’ah which is condemned by the Holy Prophet as a misguidance. Therefore, the Muslims must abandon all such practices and should not cling to it only because it has been the practice of their society for many years. A Muslim is supposed to follow the dictates of Shari’ah and not the practice of the society, if it violates any of its principles.

CONCLUSION - VIRTUES & INNOVATIONS OF RAJAB

The upshot of the above discussion is that the Shari’ah has not prescribed any specific way to observe the month of Rajab or to perform a specific mode of worship or a ritual in any one of its dates. However, being a prologue to the month of Ramadan, it should be availed of for preparing oneself for Ramadan and one should pray Allah to make him reach the blessed month and to benefit from its unique merits.

The month of Rajab is one of the sacred months of which Allaah says: 

“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. 1st, 7th, 11th & 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein”[9:36].

Abu Bakar (radiallahuanihu): the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada & Sha’baan. Bukhaari, 

 

These months are called sacred for (2) reasons:

1 Fighting therein is forbidden unless initiated by the enemy

2 Transgression of the sacred limits therein is worse than at other times. 

 Allaah says “wrong not yourselves therein” [9:36]  

Although committing sins is forbidden at other times, in these months it is more forbidden. 

There is no saheeh hadeeth to indicate that there is any special virtue in fasting all or part of the month of Rajab. What some people do, singling out some days of Rajab for fasting, believing that they are better than others, has no basis in sharee’ah. 

But there is a da’eef report from the Prophet (Sal Allaahu Alaiyhi wa Sallam) which indicates that it is mustahabb to fast during the sacred months ( Rajab is one of the sacred months).

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Fast some days of the sacred months and not others.” Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood. 

Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out the sacred month of Rajab or some specific days of it for fasting or other worships is not right. 

As for fasting & special prayers in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated).

The offering of salatul ar-raghaaaib on first Friday of Rajab preceded by fasting on Thursday is one of them. 

Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray.

Celebrating the night of the Isra’ and Mi’raaj www.islamqa.info/en/60288

There is no report from the Prophet (Sal Allaahu Alaiyhi wa Sallam) to suggest that there is any particular virtue in performing ‘Umrah in the month of Rajab, or that it is encouraged.

 Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.”

It is proven that there is a particular virtue in performing ‘Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhu’l-Qa’dah and Dhu’l-Hijjah (Bukhaari).

‘Aa’ishah (radiallahuaniah): The Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam) never performed ‘Umrah in Rajab. But if a person goes for ‘Umrah during Rajab without believing that there is any special virtue in that, but it just so happens that it is easy for him to travel at that time, there is nothing wrong with that.

 One of the popular hadiths about virtues of Rajab that is very odd & extremely weak is this: “When Rajab began, the Messenger of Allah (saw) said: “O Allah, bless us in Rajab and Sha‘baan, and let us reach Ramadan.” See proof of its weakness in this link www.islamqa.info/en/202017. Al-Nawawi said: The prayers of Rajab and Sha‘baan are two reprehensible innovations. End quote from al-Sunan wa’l-Mubtada‘aat, p. 144 

Imam Ahmad & all other great & competent scholars say “The basic principle with regard to all acts of worship is Tawqeef” i.e. all acts of ibadah including (dua, dhikr, fasting etc.)  Are forbidden until sanctioned by the Quran & authentic hadith; there is no room for opinions, emotions & innovations. it is not permissible to do any act of worship in terms of time or place or type or number or manner of worship except on the basis of “Tawqeef”.on the other hand, all wordly (non worship) matters, are permitted except what the Quran & authentic hadith prohibit. This is a principle every Muslim should memorize.

 

REFERENCES

https://mffhere.wordpress.com/2012/06/23/innovations-in-the-month-of-rajab/

www.islamqa.info/en/202017.

www.islamqa.info/en/60288

http://muslimcouncil.org.hk/month-of-rajab-virtues-and-innovations/

www.islamqa.info/en/75394