The Sacred Month of Rajab: Virtues, Rulings, and Innovations
All
praise is due to Allah, the One, the Subduer. May peace and blessings be upon
the Chosen Prophet, and upon his pure family and noble companions. To proceed…
All
praise is for Allah, Who Said: {Your Lord creates
and chooses whatever He wills.} [Al-Qassas 68:23], and choosing here
refers to Divine selection and favor, signs of His Lordship, Oneness, Perfect
Wisdom, Knowledge, and Power.
The Virtue of the Sacred Months
Among the divine choices of Allah is His selection of
certain days and months and giving them superiority over others. Allah has
chosen four sacred months, as He Said: {Indeed, the
number of months ordained by Allah is twelve—in Allah’s Record since the day He
created the heavens and the earth—of which four are sacred. That is the Right
Way. So do not wrong one another during these months.} [At-Tawbah 9:36]
These
months are determined by the phases of the moon, not by the solar movement as
the disbelievers do.
The sacred months were not
named in the verse; the Sunnah clarified them. Abu Bakrah (may Allah be pleased
with him) narrated that the Prophet (peace be upon him) said in the Farewell
Sermon: “Time has come back to its original
state which it had when Allah created the Heavens and the Earth; the year is
twelve months, four of which are sacred. Three of them are in succession;
Dhul-Qa`da, Dhul-Hijja and Al-Muharram, and (the fourth being) Rajab Mudar
(named after the tribe of Mudar as they used to respect this month) which stands
between Jumad (ath-thani) and Sha`ban.”
(Reported by Al-Bukhari 1741; Muslim 1679)
The Reason Behind Naming Rajab
Rajab was
named Mudar because the tribe of Mudar would not alter it or shift it, unlike
other Arabs who tampered with the months depending on their wars., which was
condemned in the verse: {Reallocating the sanctity
of ˹these˺ months is an increase in
disbelief, by which the disbelievers are led ˹far˺ astray. They adjust the sanctity one year and uphold it in another,
only to maintain the number of months sanctified by Allah, violating the very
months Allah has made sacred.} [At-Tawbah 9:37]
Others
say that Rajab was attributed to Mudar because they greatly magnified and
honored it.
Ibn Faris
said: It was named Rajab because it was honored before Islam, and the Shariah
also honored it.
The
people of Ignorance (Jahiliyyah) used to call Rajab “Munassil Al-Asinnah”—the iron
remover.
Abu Raja’
Al-`Utaridi said: “We used to worship stones,
and when we found a better stone than the first one, we would throw the first
one and take the latter, but if we could not get a stone then we would collect
some earth (i.e. soil) and then bring a sheep and milk that sheep over it, and
perform the Tawaf around it. When the month of Rajab came, we used (to stop the
military actions), calling this month the iron remover, for we used to remove
and throw away the iron parts of every spear and arrow in the month of Rajab.”
(Reported by Al-Bukhari)
Al-Bayhaqi
said: “The people of Jahiliyyah revered the sacred months, especially Rajab, thus
refrained from fighting in them.”
The Virtue of Rajab
Rajab has
great status because it is one of the sacred months. Allah Said: {O believers! Do not violate Allah’s rituals ˹of pilgrimage˺, the sacred months.} [Al-Ma’idah 5:2] That is: do not violate its sanctities—whether in deed
or belief.
Allah
also Said: {So do not wrong one another during
these months.} [At-Tawbah 9:36], i.e., in these sacred months. “Them” here
refers specifically to the four months, according to Ibn Jarir At-Tabari (may
Allah have mercy on him).
Thus, the
sacred months must be honored and sins avoided within them, for sins are even
more magnified during times Allah has Honored.
The Ruling on Fighting in the Sacred Month
Allah Said:
{They ask you ˹O
Prophet˺ about fighting in the sacred months.2 Say, “Fighting during these months is a great
sin.} [Al-Baqarah 2:217].
The
majority of scholars held that this prohibition was abrogated by the verse: {But once the Sacred Months have passed, kill the
polytheists ˹who violated their treaties˺ wherever you find them.} [An-Nisa’ 4:5], and
other general verses commanding fighting.
Others said
that initiating fighting in the sacred months is not permissible, but
continuing and completing a battle that began outside those months is
permissible. They interpreted the Prophet’s (peace be upon him) fighting in
Ta’if in this light—because the first engagement with them occurred at Hunayn, which took place in Shawwal, a month that is
not sacred.
All of
these rulings pertain to forms of fighting in which the objective is not
defense. But if an enemy suddenly attacks or invades a Muslim land, then it
becomes obligatory upon its inhabitants to fight back in self-defense, whether
the attack occurs in a sacred month or in any other time.
The Ruling on Al-`Ateerah in Rajab
In the
pre-Islamic era, the Arabs used to slaughter a sacrificial animal in the month
of Rajab, as a form of devotion to their idols. Then Islam came with the
command to slaughter only for the sake of Allah.
The
jurists then differed regarding the ruling of the Rajab sacrifice (Al-`Ateerah).
The
majority—namely the Hanafis, Malikis, and Hanbalis—held that
performing Al-`Ateerah is abrogated. They based
this on the hadith Abu Hurairah that the Prophet (peace be upon him) said: “Neither Fara' nor Al-`Ateerah (is permissible).”
Al- Fara` was the first offspring (of camels or sheep) which the pagans used
to offer (as a sacrifice) to their idols. And Al Al-`Ateerah
was (a sheep which was to be slaughtered) during the month of Rajab. (Reported by Al-Bukhari and Muslim)
The Shafi`is,
however, maintained that Al-`Ateerah was not abrogated, but remains
recommended, which is also held by of Ibn Sirin.
Ibn Hajar said: This opinion is supported by what Abu Dawud,
An-Nasa’i, and Ibn Majah transmitted, and authenticated by Al-Hakim and Ibn Al-Mundhir that Nubaishah said: “A
man called out while he was in Mina and said: 'O Messenger of Allah, we used to
sacrifice the 'Atirah during the Jahiliyyah in Rajab; what do you command us to
do?' He said: 'Sacrifice during whatever month it is...”
Ibn Hajar commented: The Messenger of Allah (peace be upon
him) did not abolish Al-`Ateerah in its essence; rather, he only abolished the
specific restriction of performing the slaughter in Rajab.
The Ruling of Fasting in Rajab
There is
no authentic hadith about a special merit for fasting specifically in Rajab.
Only the
general recommended fasts apply: Mondays, Thursdays, the white days, fasting
one day and leaving one day, and as scholars differed fasting either the
beginning of the month, the middle or the ending.
`Umar
(may Allah be pleased with him) used to forbid singling out Rajab for fasting, as
reported by Kharsha Ibn Al-Hur that he saw `Umr forcing the hands of those
fasting Rajab in food saying, “Eat, for it is only a month the people of
Jahiliyyah used to honor.” (Al-Irwa’ 957 – Authenticated by Al-Albani)
Imam Ibn Al-Qayyim
said: “The Prophet (peace be upon him) never fasted the three months
consecutively (Rajab, Sha`ban, Ramadan) as some people do, nor he ever fasted Rajab,
or recommended fasting it.”
Ibn Hajar
said in Tabyin Al-`Ajab Bima
Warada Fi Fadl Rajab: “There is no authentic hadith about any special
virtue in Rajab, its fasting, or standing in prayer in any specific night in
it.”
The
Permanent Committee for Islamic Research and Fatwas said: “There is no basis
for singling out Rajab for fasting.”
The Ruling on `Umrah in Rajab
The
authentic narrations indicate clearly that the Prophet (peace be
upon him) did not perform `Umrah in the month of
Rajab. This is demonstrated in the report narrated by Mujahid that he and
`Urwah Ibn Az-Zubair entered the mosque and found `Abdullah Ibn `Umar sitting
near the apartment of `A'ishah (may Allah be pleased with her): Urwah said: O Abu Abd Al-Rahman, how many `Umrahs did
Allah's Messenger (peace be upon him) perform? He said: Four `Umrahs, one he
performed during the month of Rajab. We were reluctant either to believe him or
reject him. We heard the noise of brushing of her teeth by `A'ishah in her
apartment. `Urwah said: Mother of the Faithful, are you not hearing what Abu
Abd Al-Rahman is saying? She said: What is he saying? Thereupon he (`Urwah)
said: He (Ibn `Umar) states that Allah's Apostle (peace be upon him) performed four `Umrahs and one of them during the month of Rajab.
Thereupon she remarked: May Allah have mercy upon Abu 'bd al-Rahman. Never did
Allah's Messenger (peace be upon him) perform `Umrah in which he did not
accompany him, and he (Allah's Apostle) never performed `Umrah during the month
of Rajab. (Sahih Muslim and Al-Bukhari) and
Muslim added “Ibn `Umar was listening but he didn’t agree or disagree.”
Imam An-Nawaw
commented: “The silence of Ibn `Umar in the face of `A’ishah correction indicates that he had been mistaken, or
that the matter had become confused for him, or that he had forgotten.”
Therefore,
among the newly invented innovations associated with this month is singling out
the month of Rajab for performing `Umrah, and believing
that `Umrah in Rajab carries a special, distinct virtue. No
authentic text supports this belief; and furthermore, it is not established
that the Prophet (peace be upon him)
performed `Umrah in Rajab.
Shaykh Ali Ibn Ibrahim Al-`Attar (d. 724 AH) said: “It has reached me that the people
of Mecca — may Allah increase it in honour — have grown accustomed to
performing many `Umrahs in Rajab. This is something for which I know of
no basis. Rather, it is authentically established in the hadith that the Messenger of Allah (peace be
upon him) said: ‘An
`Umrah in Ramadan is equivalent to a Hajj.’”
Shaykh Muḥammad Ibn Ibrahim (may Allah have mercy on him) stated
in his fatwas: “As for designating certain days of Rajab for specific acts —
such as particular visits or other practices — there is no basis for any of
that. This follows what Imam Abu Shamah established in his work Al-Bida` Wal
Hawadith: that assigning acts of worship to specific times without evidence
from the Shariah is not proper, for no time possesses inherent virtue over
another except where the Shariah has explicitly given it distinction through a
specific act of worship, or through honoring righteous deeds in it in general. Thus,
the scholars condemned the practice of singling out Rajab for abundant `Umrahs.”
However,
if a person travels to perform `Umrah during Rajab
without believing that Rajab has a special virtue for `Umrah, and simply because that time happened to be
convenient or possible for him, then there is no harm in doing so.
Innovations Introduced in Rajab
Innovating
in matters of religion is among the most serious dangers, for it contradicts
the explicit texts of the Quran and the Sunnah. The Prophet (peace be
upon him) did not depart this world until the
religion was perfected. Allah the Exalted Says: { Today I have perfected your faith for you, completed My favour upon you,
and chosen Islam as your way.} [Al-Ma’idah 5:3]
And `A’ishah (may Allah be pleased with her) narrated that
the Messenger of Allah (peace be upon him)
said: “Whoever innovates something in this
matter of ours (i.e. Islam) that is not part of it, will have it rejected.” (Sahih Muslim and Al-Bukhari)
In
another narration by Muslim: “He who does an act
which we have not commanded, will have it rejected (by Allah).”
People
have invented various innovations specifically related to the month of Rajab.
Among the most notable of these are:
1. Salat Ar-Ragha’ib
This prayer became
widespread after the virtuous early generations, particularly in the fourth
century AH, and was fabricated by certain liars. It is practiced on the first
Friday night of Rajab.
Shaykh Al-Islam
Ibn Taymiyyah (may Allah have mercy on him) said: “Salat Ar-Ragha’ib is an
innovation by the consensus of the scholars of the religion—such as Malik, As-Shafi`i, Abu Hanifah, Ath-Thawri, Al-Awza`i, Al-Layth,
and others. The hadith attributed to it is a fabrication by
the agreement of those knowledgeable in ḥadīth.”
2. Claims
about Major Events Occurring in Rajab
Many
reports circulated claiming that significant events took place in this month,
but none of them are authentic. Among these false claims:
- That the Prophet (peace
be upon him) was born on the
first night of Rajab.
- That the Prophet (peace
be upon him) was sent as a
prophet on the 27th night of Rajab, or on the 25th.
- A narration
attributed to Al-Qasim Ibn Muḥammad claiming
that the Al-Isra’ Wal Mi`raj
occurred on the 27th of Rajab. This has been denied by scholars, including
Ibrahim Al-Harbi.
3.
Celebrating the Night of the 27th of Rajab (Al-Isra’
and Al-Mi`raj night)
Thus,
among the innovations introduced into this month is the recitation of the story
of Al-Mi`raj and celebrating it on the night of the 27th of Rajab, along with
dedicating that night to extra acts of worship such as night prayer or fasting
its day, or displaying forms of joy and festivity. Added to this are gatherings
that include clear prohibitions such as free mixing, songs, and music—matters
that are not permissible even in the two legitimate Islamic Eids, let alone in
invented celebrations. Moreover, the exact date of Al-Isra’ Wal Mi`raj has not been decisively established; and even if it
were established, it would still not provide any legitimate basis for observing
a celebration, since nothing of this kind was ever reported from the Prophet
(peace be upon him), nor from his Companions (may Allah be pleased with them),
nor from any of the righteous early generations of this Ummah. Had it been a
praiseworthy act, they would have preceded us in it.
4. Salaat Umm Dawud halfway
through Rajab
5. Giving
Charity on Behalf of the Dead Specifically in Rajab
6.
Special Supplications Attributed to Rajab
7.
Designating Rajab for Visiting Graves, which can be done any time of the year.
We ask
Allah to make us among those who honor His sacred boundaries, adhere to the
Sunnah of the Prophet (peace be upon him)
both outwardly and inwardly, and avoid all forms of innovation. He is the
Guardian of this, and fully capable of granting it. And our final supplication
is that all praise is due to Allah, Lord of the Worlds.
For Further Reading:
- Dhul-Qa’dah: A Training Ground for Dhul-Hijjah
- Ramadan: A Season of Goodness and Mercy
- Making the Most of the First Ten Days of Dhul-Hijjah
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