All about the sacred month RAJAB

 

There are four Sacred Islamic Months that Allah has mentioned in the Qur'aan, i.e. Dhul-Qi`dah, Dhul-Hijjah, Muharram and Rajab; and what more can one be honored with then to reach one of these Sacred Months, while we are healthy and alive in this world, and so as we have reached Rajab, let us know all about it.
These Sacred Months have been mentioned by Allah, stating:

“Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah 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.” [9:36] 

And within the Sunnah its been narrated from Abu Bakrah (ra) that the Prophet (saws) 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.” [Al-Bukhari and Muslim] 

These Islamic Months are meant to be Sacred due to two main reasons:
1- Because initiating any fight therein is forbidden, unless initiated by the enemy themselves,
2- Because transgression of the sacred limits therein is worse than at any other time.
And for these reasons, committing sins during these Sacred Months is more forbidden than in general, as Allah said: 
“...wrong not yourselves therein...” [9:36] 
Imam Al-Sa’di further explains this part of the Ayah (p. 373): 
'In the phrase “...wrong not yourselves therein...”, the pronoun may be understood as referring to twelve months. Allah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allah 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.' 

However, despite Rajab being a Sacred Islamic Month, there are no Sahih Ahadith from the Prophet (saws) that speaks specifically on the virtues of the month of Rajab, in other words all Ahadith that specifies any special virtue during the month of Rajab are either Mawdoo' (Fabricated) or termed Da'eef (Weak) and cannot be taken as Hujjah (established evidence) to act upon. 

An example of such Da'eef Hadith, is the common wide spread Dua'a that people start reciting regularly upon reaching Rajab: 

It was narrated by ‘Abdullah, the son of Imam Ahmad, in Zawaa’id al-Musnad (2346), at-Tabarani in al-Awsat (3939), al-Bayhaqi in ash-Shu‘ab (3534) and Abu Nu‘aym in al-Hilyah (6/269) via Zaa’idah ibn Abi ar-Ruqaad who said: Ziyaad al-Numayri told us, from Anas ibn Maalik (ra) who said: 'When Rajab began, the Messenger of Allah (saws) said: “O Allah, bless us in Rajab and Sha‘baan, and let us reach Ramadaan.”' 

This Hadith was classed as Da‘eef by an-Nawawi in al-Adhkaar (p. 189) and Ibn Rajab in Lataa’if al-Ma‘aarif (p. 121). It was also classed as Da‘eef by al-Albaani in Da‘eef al-Jaami‘ (4395). 

Furthermore the isnaad of this Hadith itself is Da‘eef. Ziyaad al-Numayri is Da‘eef and was classed as such by Ibn Ma‘een. Abu Haatim said: He cannot be quoted as evidence. Ibn Hibbaan mentioned him in ad-Du‘afa’ and said: It is not permissible to quote him as evidence. [Mizaan al-I‘tidaal (2/91)] 

Also, Zaa’idah ibn Abi ar-Ruqaad is more Da‘eef than him. Abu Haatim said: He narrated from Ziyaad al-Numayri, from Anas, odd marfoo‘ Ahadith, which we know only from him or from Ziyaad. Al-Bukhari said: His Ahadith are odd. an-Nasaa’i said: His Ahadith are odd. It says in al-Kuna: He is not trustworthy. Ibn Hibbaan said: He narrates odd Ahadith from well known people and his reports cannot be quoted as evidence or written down, except for the purpose of giving an example (of a weak Hadith). Ibn ‘Adiyy said: al-Miqdami and others narrated from him obscure Ahadith, and some of his Ahadith contain odd material. [Tahdheeb at-Tahdheeb (3/305-306)] 

Ibn ‘Uthaymeen as well said on this issue: 
'There is no Sahih Hadith that speaks of the virtues of Rajab. The month of Rajab is no different from the month of Jumaada al-Akhirah that comes before it, except that it is one of the Sacred months only. Otherwise there is no Fast that is prescribed in this month, and no Prayer or ‘Umrah or anything else that is prescribed. It is like all other months.' [Liqa’ al-Baab al-Maftooh (174/26)] 

Sadly, there are many within our Ummah who not only enforce upon themselves and others to implement such Mawdoo' or Da'eef Ahadith but also go to the extend of starting a Bidd'ah (Innovation in the Religion) and fabricate practise's during these Sacred Months and end up spreading them to the wider Muslim community. Whereas our beloved Prophet (saws) have always warned us against such Innovations in the Religion. 
Narrated that Jaabir (ra) said: The Messenger of Allah (saws) used to say in his khutbah on Friday: “The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (saws). The worst of matters are those which are newly-invented, and every innovation is a going astray.” [Sahih Muslim]
Al-Nasaa’i added with a jayyid isnaad: “...and every going astray will be in the Fire.”

The Prophet (saws) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” [Al-Bukhari and Muslim] 

And so in order to protect ourselves and those around us from falling into the evil of Bidd'ah, let us go through the most common wide spread Bidd'ah practised in the Month of Rajab, and lets further explain its false reasoning that's leading many astray. 

1- ‘Umrah in the month of Rajab 
There is no Sahih Ahadith from the Prophet (saws) to suggest any particular virtue in performing ‘Umrah in the month of Rajab, no one should single out a specific time for doing an act of worship unless that has been prescribed in Shari’ah, infact performing 'Umrah in Rajab was rather denied by ‘A’ishah (ra), who said: “The Messenger of Allah (saws) never performed ‘Umrah in Rajab.” [al-Bukhari and Muslim] 
However, if a person goes for ‘Umrah during Rajab without believing or having the intention that there is any special virtue in that and it just so happens that it is easy for him to travel at that time and perform 'Umrah, then there is nothing wrong with it, keeping in mind that the only special virtue in performing 'Umrah as proven from the Sunnah is ‘Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhu’l-Qa’dah and Dhu’l-Hijjah.

Furthermore, Shaykh Muhammad ibn Ibraaheem said in his Fatawa (6/131) on ‘Umrah during Rajab: 
'With regard to singling out some days of Rajab for any kinds of ziyaarah etc, there is no basis for that. Imam Abu Shaamah stated in his book al-Bida’ wa’l-Hawaadith that performing acts of worship at specific times which were not prescribed by Islam is not right, because no time is better than any other, except times when it is prescribed to perform a certain kind of worship, or a time when all kinds of good deeds are better than at other times. Hence the scholars denounced the singling out of the month of Rajab for performing ‘Umrah a great deal.' 

2- Fasting in the month of Rajab 
Some people single out some days of Rajab for Fasting, believing that they are better than others, however again this has no basis in Shari’ah, and Fasting in the month of Rajab has no special virtue proven by any Sahih Ahadith, whether the Fasting is done on certain days of Rajab or the entire Rajab. There is but a Da'eef Hadith that makes Fasting in the month of Rajab as Mustahhab (recommended). 
The Prophet (saws) said: “Fast some days of the sacred months and not others.” [Abu Dawood - classed as Da’eef by al-Albaani in Da’eef Abi Dawood] 

On this issue, Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fatawa (25/290): 
'As for fasting in Rajab in particular, the Ahadith concerning that are all Da’eef, and in fact Mawdoo’. The scholars do not rely on any of them. They are not among the Da’eef Ahadith which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a Hadith which says that the Prophet (saws) 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.' 

Here too, if someone is to Fast habitually or that he vowed some Fasts or that he owes Fasts from previous Ramadaan to be completed before reaching the coming Ramadaan, then in such cases there is no harm in him Fasting as many days he wishes in Rajab or any other Sacred Months. 

3- Fasting on the twenty-seventh of Rajab and spending that night in Prayer 
Another common Bidd'ah in regards to Fasting on a particular night in Rajab along with spending the entire night in Prayer, namely the twenty-seventh of Rajab is widely practised but has no Shari'ah basis, rather its taken from a Mawdoo' Hadith.

On the issue of Fasting on the twenty-seventh of Rajab and spending that night in prayer Shaykh Ibn ‘Uthaymeen said: 
'Fasting on the twenty-seventh of Rajab and spending that night in prayer is a Bidd’ah (innovation), and every Bidd’ah is a going astray.' [Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440] 

Ibn al-Qayyim said: 
'Every Hadith which mentions fasting in Rajab and praying during some of its nights is false and fabricated.' [al-Manaar al-Muneef, p. 96] 

Al-Haafiz ibn Hajar also said: 
'There is no Sahih Hadith 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.' [Tabyeen al-‘Ajab (p. 11)] 

4- Celebrating the night of the Isra’ and Mi’raaj 
Isra’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven) are indeed two great signs of Allah which point to the greatness of Prophet's (saws) status before our Lord. As Allah honored Prophet (saws) with such a voyage. Allah points out this incident in the Qur'aan: 
“Glorified (and Exalted) be He (Allah) (above all that (evil) they associate with Him) Who took His slave (Muhammad) for a journey by night from Al-Masjid Al-Haraam (at Makkah) to Al-Masjid Al-Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer.” [17:1] 
However, there is nothing in the Sahih Ahadith to indicate that Isra’ and Mi’raaj took place in the month of Rajab or in any other specified month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (saws) according to the Muhadditheen (Scholars of Hadith). Another important thing as well to ask ourselves here is that even if the month, day or date were proven of Isra’ and Mi’raaj, would it have been permissible for us to celebrate such an event knowing that neither the Prophet (saws) nor his Companions or any of the predecessors celebrated such an event? The answer is a simple No! As any action, matter or practise in the Religion that the Prophet (saws) and his Companions did not do becomes forbidden upon us and if we do end up doing any such act, it will be plain simple considered as Bidd'ah. Allah has perfected this Ummah’s Religion for it and has completed His favour upon us, and He condemns those who introduce things into the religion which Allah has not ordained, so stay clear from such matters that does not have any Authenticity. 

5- Salaat al-Raghaa’ib 
Salaat al-Raghaa’ib is yet another famous Bidd’ah that have been introduced in this month of Rajab. It is apparently done on the night of the first Friday in Rajab, between Maghrib and ‘Isha’ time, and is followed up by Fasting on the first Thursday of Rajab. This Salaat itself was first introduced in Bayt al-Maqdis (Jerusalem) in 480 AH, and in short has absolutely no report that the Prophet (saws) did it, or any of his Companions, or any of the predecessors. This alone is sufficient to prove that it is a reprehensible innovation, and is a complete misguidance.

The Scholars as well have warned us against it and pointed out that it is Bidd'ah and misguidance. Al-Nawawi said in al-Majmoo’ (3/548) 
'The prayer which is known as Salaat al-Raghaa’ib, which is twelve rak’ahs that are offered between Maghrib and ‘Isha’ on the night of the first Friday in Rajab, and praying one hundred rak’ahs on the night of Nusf Sha’baan (halfway through Sha’baan) are both reprehensible innovations. No one should be deceived by the fact that they are mentioned in Qoot al-Quloob and Ihya’ ‘Uloom al-Deen, or by the Hadith which is quoted in these two books, because all of that is false. No one should be deceived by some of those imams who were confused about the ruling on these prayers and wrote essays stating that they are mustahabb, for they are mistaken in that. Imam Abu Muhammad ‘Abd al-Rahmaan ibn Isma’eel al-Maqdisi wrote a valuable book showing that they are false, and he did well in that, may Allah have mercy on him.' 

Ibn Hajr al-Haytami was as well asked: Is it permissible to offer Salaat al-Raghaa’ib in congregation or not? He replied: 
Salaat al-Raghaa’ib is like the prayer that is known as laylat al-nusf min Sha’baan (half way through Sha’baan). These are two reprehensible innovations and the hadeeth which speaks of them is mawdoo’ (fabricated). It is forbidden to offer these prayers either individually or in congregation.'
[Al-Fatawa al-Fiqhiyyah al-Kubra, 1/216]

Shaykhul-Islam Ibn Taymiyah said in regards to Salaat al-Raghaa’ib: 
'As for innovating a prayer which is done regularly with a certain number of rak’ahs, with a certain recitation and at a certain time in congregation, like these prayers that are being asked about here – such as Salaat al-Raghaa’ib on the first Friday of Rajab, and halfway through Sha’baan, and the night of the twenty-seventh of Rajab, and so on – these are not prescribed in Islam, according to the consensus of the imams of Islam, as was stated by the reliable scholars. No one established such a thing but those who are ignorant and innovators. Things like this open the door to changing the laws and rituals of Islam and becoming like those who instituted things which Allah has not ordained.'
[Al-Fatawa al-Kubra, 2/239] 

6- Visiting the Graves 
Many people visit Graves specifically in Rajab, with the belief that it brings goodness to those there in and it’s an act of greater reward, but there is absolutely nothing in Shari’ah that recommends such an act. There is no such Hadith that states that doing so does entails any reward better than that entailed by visiting Graves on any other ordinary day. So if one is to visit the Grave habitually in Rajab with the intention to remind oneself of Death, there is nothing wrong with that, as long as his intention is not in compliance to the Bidd'ah of visiting the Graves specifically in the Sacred Month of Rajab. 

7- Celebrating Koonday on 22^nd of Rajab 
Among the Shi’ee (Shi’a/Shi’ite) doctrine, “Koonday” or “Koonda” is celebrated on 22^nd Rajab, its their special time where people get together and share breads and special meals are usually placed in clay bowls. This kind of Bidd'ah celebration is widely spread in the Asian subcontinent not only amongst the Shi'ee doctrine but sadly among many Sunni communities as well, where they even partake in the Bidd'ah act of the mourning of Karbala. It is believed that the custom is designed to make ‘isal-uth-thawaab (to transfer or dedicate the reward of particular good actions to another person – living or deceased) to the soul of Ja’far as-Sadiq who himself has directed his followers to observe this custom and has promised them that whoever observes it, his desires will be fulfilled. Also termed “Nadhr” or “Niaz” meaning offerings in the name of Imam Ja’far as-Sadiq of the Ahlul Bait. Many people who hold vows to Allah made if a certain problem is resolved will hold Koonday where many further Bidd'ah acts of worship takes place. Such an act of worship and distributing special type of sweets among friends, neighbors and relatives after reciting some verses and prayers on them in this Bidd'ah of Koonday is based on a fabricated story which has no base in the Religion of Allah. 

Conclusion 
Our Lord has given us a perfect way of life, perfect rules and perfect guidance in leading our lives and accordingly worshipping Him the way He commanded us to do so, anything added would be us implying that there is something lacking in Islam, and that it is not complete, and it is well known that this leads to great mischief and evil, and goes against what Allah has said: 
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [5:3] 
So let us all welcome the upcoming Sacred Month of Rajab as the Messenger of Allah (saws) did and follow the guidelines as was given to us and let us not transgress the limits set upon us all as Muslims.

May Allah, the All-Mighty, the All-Merciful accept from us all our every good deed and forgive us all of our sins and shortcomings, out of His utmost mercy – Ameen Ya Rabbil A'alameen!!!