The Month Of Rajab

by **Noor'e Sahar** Sun Jul 18, 2010 8:11 pm

Praise be to Allaah, the One, the Subduer, and blessings and peace be
upon the Chosen Prophet and upon his good and pure family and
companions.

Praise be to Allaah Who says (interpretation of the
meaning):

“And your Lord creates whatsoever He wills and chooses”
[al-Qasas 28:68].

The attribute of choosing or selecting is indicative of His Lordship
and Oneness, and of the perfection of His Wisdom, Knowledge and Power.

One aspect of His choosing and preferring is the fact that He has
chosen some days and months and given them preference over others. Among
the months, Allaah has chosen four which He has made sacred, as He says
(interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months
(in a year), so it was ordained by Allaah on the Day when He created the
heavens and the earth; of them four are Sacred. That is the right
religion, so wrong not yourselves therein…” [al-Tawbah 9:36]

These months are calculated according to the movements of the moon,
not the movements of the sun, as the kuffaar do.

The Sacred Months are mentioned by implication in the Qur’aan, but
their names are not given. Their names are mentioned in the Sunnah:

It was reported from Abu Bakr (may Allaah be pleased with him)
that the Prophet SAWS (peace and blessings of Allaah be upon him) gave
his Farewell Sermon and said: “Time has completed its cycle and is as it
was on the Day when Allaah created the heavens and the earth. The year
is twelve months, of which four are sacred, three consecutive months –
Dhoo’l-Qa’dah, Dhoo’l-Hijjah and Muharram – and the Rajab of Mudar which
comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, no.
1741, in [Kitaab] al-Hajj, al-Khutbah Ayaam Mina; and by Muslim, no.
1679, in [Kitaab] al-Qisaamah, Baab Tahreem al-Dimaa’).

It was called Rajab of Mudar because [the tribe of] Mudar did not
tamper with its timing, unlike the rest of the Arabs, who used to tamper
with the months and change their order depending on whether they were
in a state of war or not. This was the postponing referred to in the
aayah (interpretation of the meaning):

“The postponing (of a Sacred Month) is indeed an addition to
disbelief: thereby the disbelievers are led astray, for they make it
lawful one year and forbid it another year in order to adjust the number
of months forbidden by Allaah, and make such forbidden ones lawful.”
[al-Tawbah 9:37]

It was also said that the reason why it was attributed to Mudar was
because they venerated it and respected it so much, so it was attributed
to them.

The reason why
it is so called.

Ibn Faaris said in Mu’jam
Maqaayees al-Lughah (p. 445):

The letters Ra’, jeem and ba’ form a root which indicates
supporting and strengthening something with another thing. … Hence the
phrase “Rajabtu’l-shay’” means I venerated it… It was called Rajab
because they used to venerate it, and it is also venerated in Sharee’ah.

The people of the Jaahiliyyah used to call Rajab Munassil al-Asinnah
[the one that causes the sharp heads of weapons to be taken off], as it
was reported that Abu Rajaa’ al-‘Ataaridi said:

We would a rock, then if we found a better rock we would
throw the first one aside and adopt the other. If we could not find a
rock, we would make a pile of dirt, then we would bring a ewe and milk
it over the pile of dirt, then we would do tawaaf around it. When the
month of Rajab came, we would say Munassil al-Asinnah [the one that
causes the sharp heads of weapons to be taken off], and we would not
leave any spear or arrow that had an iron piece in it but we would take
the metal head off and put it aside during the month of Rajab.
(Narrated by al-Bukhaari).

Al-Bayhaqi said: the
people of the jaahiliyyah used to venerate these sacred months,
especially the month of Rajab, and they would not fight during this
month.

Rajab is a
sacred month

The Sacred months have a special status, which applies also to Rajab
because it is one of these sacred months. Allaah says (interpretation of
the meaning):

“O you who believe! Violate not the sanctity of the Symbols
of Allaah, nor of the Sacred Month…” [al-Maa’idah 5:2]

This means: do not violate their sanctity which Allaah has
commanded you to respect and forbidden you to violate, for this
prohibition includes both vile deeds and vile beliefs.

Allaah says (interpretation of the meaning):

“so wrong not yourselves therein…” [al-Tawbah 9:36]

meaning, in the Sacred Months. The pronoun here [translated here
as “therein”] refers to these four sacred months, as stated by the Imaam
of the Mufassireen, Ibn Jareer al-Tabari (may Allaah have mercy on
him).

So we should pay attention to the sanctity of these four months,
because Allaah has singled them out for a special status and has
forbidden us to commit sins out of respect for their sanctity, for sins
committed at this time are even worse, because of the sanctity of the
time which Allaah has made sacred. Hence in the aayah quoted above,
Allaah has forbidden us to wrong ourselves even though this – i.e.,
wronging ourselves, which includes committing sins – is forbidden during
all the months of the year.

Fighting
during the sacred months

Allaah says (interpretation of the meaning):

“They ask you concerning fighting in the sacred months. Say:
fighting therein is a great (transgression)…” [al-Baqarah
2:217]

The majority of scholars state that (the prohibition of) fighting in
the sacred months is abrogated by the aayah (interpretation of the
meaning):

“Then when the sacred months have passed, then kill the
Mushrikeen wherever you find them…” [al-Tawbah 9:5],

and other aayat and reports which are general in application and
which include commands to fight them.

Others say: it
is not permissible to initiate fighting during the sacred months, but it
is permissible to continue and conclude fighting, if it started at a
different time. The fighting of the Prophet SAWS (peace and blessings of
Allaah be upon him) against the people of al-Taa’if is interpreted in
this way, because the fighting had begun at Hunayn in Shawwaal.

The above does not apply to fighting in self-defence. If the enemy
attacks the Muslim lands, it is obligatory for the inhabitants to defend
themselves, whether that happens during a sacred month or not.

Al-‘Ateerah (a
kind of sacrifice)

During the Jaahiliyyah, the Arabs used to slaughter a sacrifice
during Rajab as an act of worship towards their idols.

When Islam came, teaching that sacrifices were to be offered only to
Allaah, this deed of the Jaahiliyyah was abolished. The fuqaha’ differed
as to the rulings on offering sacrifices during Rajab. The majority of
Hanafis, Maalikis and Hanbalis stated that the sacrifice of al-‘Ateerah
was abrogated. Their evidence was the hadeeth, “There is no Fir’ and no
‘Ateerah”, narrated by al-Bukhaari and Muslim from Abu Hurayrah.

The Shaafa’is said
that al-‘Ateerah had not been abrogated, and they regarded it as
mustahabb (recommended). This was also the view of Ibn Seereen.

Ibn Hajar said: this
is supported by the hadeeth narrated by Abu Dawood, al-Nisaa’i, and Ibn
Maajah, and classed as saheeh by al-Haakim and Ibn al-Mundhir, from
Nubayshah, who said:
A man called out to the Messenger of Allaah SAWS (peace and blessings of
Allaah be upon him): We used to offer the sacrifice of al-‘Ateerah
during the Jaahiliyyah in the month of Rajab. What do you command us to
do? He said, Offer sacrifices, no matter which month is it…

Ibn Hajar said: the
Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) did
not abolish it in principle, but he abolished the idea of making this
sacrifice especially in Rajab.

Fasting in
Rajab
<blockquote>There is no saheeh report from the Prophet SAWS
(peace and blessings of Allaah 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, and fasting Sirar
al-Shahr. Some of the scholars said that Sirar al-Shahr refers to the
beginning of the month; others said that it refers to the middle or end
of the month. ‘Umar (may Allaah be pleased with 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; al-Albaani said: it is saheeh).</blockquote>

Imaam Ibn al-Qayyim said:
the Prophet SAWS (peace and blessings of Allaah be upon him) did not
fast for three consecutive months (i.e., Rajab, Sha’baan and Ramadaan)
as some people do, and he never fasted Rajab at all, nor did he
encourage people to fast this month.

Al-Haafiz ibn Hajar said in
Tabayyun al-‘Ajab bimaa wurida fi Fadl Rajab:
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 Ismaa’eel al-Harawi al-Haafiz
has already stated this before me, and we have narrated this from others
also.

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

‘Umrah in
Rajab

The ahaadeeth indicate that the Prophet SAWS (peace and blessings of
Allaah be upon him) did not do ‘Umrah during Rajab, as it was narrated
that Mujaahid said: ‘Urwah ibn al-Zubayr and I entered the mosque, and
there was ‘Abd-Allaah ibn ‘Umar sitting near the room of ‘Aa’ishah (may
Allaah be pleased with her). He was asked, “How many times did the
Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) do
‘Umrah?” He said, “Four times, and one of them was in Rajab.” We did
not want to argue with him. We could hear ‘Aa’ishah Umm al-Mu’mineen
brushing her teeth (i.e., the sound of the miswaak) in her room. ‘Urwah
said, “O Mother of the Believers, did you not hear what Abu ‘Abd
al-Rahmaan is saying?” She said, “What is he saying?” He said, “He is
saying that the Messenger of Allaah SAWS (peace and blessings of Allaah
be upon him) did ‘Umrah four times, one of them in Rajab.” She said,
“May Allaah have mercy on Abu ‘Abd al-Rahmaan, [the Prophet SAWS (peace
and blessings of Allaah be upon him)] never did ‘Umrah but he witnesses
it (i.e., he was present with him), and he never did ‘Umrah during
Rajab.” (Agreed upon).

It was reported by Muslim that Ibn ‘Umar heard this and did not say
yes or no. Al-Nawawi said: the fact that Ibn ‘Umar remained silent when
‘Aa’ishah denied what he said indicates that he was confused, or had
forgotten, or was uncertain. Hence it is an innovated bid’ah to single
out Rajab for making ‘Umrah and to believe that doing ‘Umrah in Rajab
has a specific virtue. Nothing to that effect has been narrated, besides
the fact that the Prophet SAWS (peace and blessings of Allaah be upon
him) is not reported to have made ‘Umrah during Rajab at all.

Shaykh ‘Ali ibn Ibraaheem
al-‘Attaar (d. 724 AH) said:
One of the things that I have heard about the people of Makkah – may
Allaah increase it in honour – is that they do ‘Umrah frequently during
Rajab. This is something for which I know of no basis, all I know is
that it was reported in the hadeeth that the Messenger of Allaah SAWS
(peace and blessings of Allaah be upon him) said: “ ‘Umrah in
Ramadaan is equivalent to Hajj.”

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 Ka’bah) 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 sharee’ah is wrong; no time is to be regarded
as better than any other except in cases where the sharee’ah 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.

Bid’ah and
innovations in the month of Rajab

Innovation in religion is one of the serious matters which go against
the Book of Allaah and the Sunnah. The Prophet SAWS (peace and
blessings of Allaah be upon him) did not die until after the religion
had been perfected. Allaah says (interpretation of the meaning):

</li>Some people have innovated a number of practices in Rajab,
including the following:
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.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Salaat al-Raghaa’ib is bid’ah according to the consensus of the scholars
of religion, such as Maalik, al-Shaafa’i, Abu Haneefah, al-Thawri,
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.
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
SAWS (peace and blessings of Allaah 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. It was reported
with an isnaad that is not saheeh from al-Qaasim ibn Muhammad that the
Prophet’s Night Journey (al-Israa’) took place on the twenty-seventh of
Rajab. This was denied by Ibraaheem al-Harbi and others. One of the
innovations that take place during this month is the recitation of the
story of the Mi’raaj, 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 Islam, let
alone innovated celebrations. Add to that the fact that there is no
proof that the Israa’ and Mi’raaj happened on this date. 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 SAWS
(peace and blessings of Allaah be upon him) or from his companions, may
Allaah 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. May Allaah help us.
Salaat Umm Dawood halfway through Rajab.
The du’aa’s which are recited specifically during Rajab are all
fabrications and innovations.
Visiting graves specifically in Rajab is bid’ah, because graves are
to be visited at any time of the year.We ask Allaah to make us of those who venerate the things that He has
made sacred and adhere to the Sunnah of the Prophet SAWS (peace and
blessings of Allaah be upon him) outwardly and inwardly, for He is the
One Whom we should ask and He is Able to do that. And the close of our
request is: praise be to Allaah, the Lord of ‘Aalameen (mankind, jinns
and all that exists).By Islam Q&A Team