Praise be to Allah.

Virtues of the month of Rajab

The month of Rajab is one of the sacred months concerning which Allah, may He be Exalted, says (interpretation of the meaning):

{Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous [who fear Him]} [At-Tawbah 9:36]

The sacred months are: Rajab , Dhul-Qa`dah, Dhul-Hijjah and Muharram.

Al-Bukhari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “Time has returned to its original order as it was on the day when Allah created the heavens and the earth. The year is twelve months, of which four are sacred: three consecutive months, Dhul-Qa`dah, Dhul-Hijjah and Muharram, and Rajab of Mudar, which comes between Jumada and Sha`ban.”.

These months are called sacred for two reasons:

• Because of the prohibition on fighting during them, unless the enemy starts it.

• Because transgressing the sacred limits during them is more grievous than at other times.

Hence Allah, may He be Exalted, forbade us to commit sin during these months, as He says (interpretation of the meaning): {so do not wrong yourselves during them.} [At-Tawbah 9:36] Although committing sin is forbidden and prohibited during these months and others, in these months it is more emphatically prohibited.

As-Sa`di (may Allah have mercy on him) said in his Tafsir:

“{So do not wrong yourselves during them} It may be that the pronoun (them) refers to the twelve months, and Allah the Almighty stated that He has made them a means of measuring time, so time should be filled with acts of obedience and thanks should be given to Allah for this blessing and His making the months a means of serving people’s interests, so let them beware of wronging themselves during these (twelve) months;

Or it may be that the pronoun refers to the four sacred months, and that this is a prohibition on wronging themselves during them, especially when this prohibition applies at all times, because these months are extra special and wrongdoing at that time is more serious than at other times.” 

The month of Rajab marks the beginning of preparations for Ramadan

The scholars likened the year, and what it contains of special seasons and occasions to several things. The greatest of its special seasons is the month of Ramadan, hence Islam urges us to do more righteous deeds during that month.

One of the most important things is to prepare for doing righteous deeds before the month of Ramadan. The scholars designated the month of Rajab as the start of the preparations for the month of Ramadan . It is as if the year is a tree; its leaves begin to appear in the month of Rajab, its fruit begins to appear in the month of Sha`ban, and the people pick its fruit during the month of Ramadan.

So the individual should prepare himself by doing righteous deeds in Rajab, and pay extra attention to making them perfect in Sha`ban, so that he will be able to do them in a perfect manner in Ramadan.

The scholars refer to this idea in several ways, including the following:

• It was said that Rajab is for a person to stop drifting away, Sha`ban is for striving and sincerity, and Ramadan is for truthfulness and purity.

• Rajab is the month of repentance, Sha`ban is the month of love, and Ramadan is the month of closeness to Allah.

• Rajab is the month of sanctity, Sha`ban is the month of service, and Ramadan is the month of blessing.

• Rajab is the month of worship, Sha`ban is the month of turning away from this world, and Ramadan is the month of increase.

• Rajab is the month in which Allah multiplies the reward of good deeds , Sha`ban is the month of expiating bad deeds, and Ramadan is the month of waiting for gifts and honours.

• Rajab is the month of those who are excelling, Sha`ban is the month of those whose progress is moderate, and Ramadan is the month of the sinners [in which they can mend their ways].

Dhun Nun Al-Masri (may Allah have mercy on him) said: “Rajab is the month for giving up sins, Sha`ban is the month for doing acts of obedience, and Ramadan is the month for waiting for gifts and honours. So whoever does not give up sins, and does not do acts of obedience, and does not wait for gifts and honours, is one of the people whose main focus is trivial matters.

He (may Allah have mercy on him) also said: Rajab is the month of planting, Sha`ban is the month of irrigating, and Ramadan is the month of harvesting. Everyone will reap what he sowed, and will be requited for what he did, so the one who neglects his crops will feel regret on the day of harvest, and he will not get what he was expecting.

One of the righteous said: The year is a tree, Rajab is the time when its leaves appear, Sha`ban is the time when its fruit appears, and Ramadan is the time when the fruit is picked.” (Al-Ghaniyyah by Al-Jilani, 1/326)

Ibn Rajab (may Allah have mercy on him) said in Lata’if Al-Ma`arif (121): “The month of Rajab is the key to the months of goodness and blessing.

Abu Bakr Al-Warraaq Al-Balkhi (may Allah have mercy on him) said: The month of Rajab is a month for sowing, the month of Sha`ban is a month for irrigating the crop, and Ramadan is a month for harvesting the crop.

And it was narrated that he said: The likeness of the month of Rajab is that of the wind, the likeness of Sha`ban is that of a cloud, and the likeness of Ramadan is that of the rain.

One of them said: The year is like a tree; the month of Rajab is the time when its leaves appear, Sha`ban is the time when its fruits appear, and Ramadan is the time when its fruits are picked; the believers are the ones who pick the fruit.

It is appropriate for the one whose page has been darkened with sin to brighten it by repenting during this month, and for the one who has wasted his life in idleness to make the most of what remains of his life.

So brighten your dark page in Rajab with righteous deeds that will save you from the flames.

One of the sacred months has come, so the one who calls upon Allah will not be disappointed.

Glad tidings to the one who does a sincere righteous deed in this month, and gives up obscenity and dubious matters during it.

Making the most of this opportunity by striving during this month is gain, and making the most of its time by doing acts of worship and obedience is immense virtue.”

So the individual should sow a lot of good seeds and do a lot of righteous deeds . These are the seeds that he should plant during his lifetime, hoping for the day of harvest when he meets the Lord of the Worlds with a crop of good deeds.

Among the most important things that a person may do in Ramadan are:

• Prayer, both obligatory and supererogatory (Nafil) prayers, especially Qiyam Al-layl (voluntary prayers at night).

• Fasting .

• Charity.

• Reading Quran.

• Dhikr.

Adh-Dhahabi (may Allah have mercy on him) said: “By Allah, reciting one seventh of the Quran in Tahajjud as Qiyam Al-layl, along with consistently offering the regular Sunnah prayers, praying Duha and the prayer to “greet the mosque” (Tahiyyat Al-masjid); as well as reciting the soundly narrated Adhkar, the Du`a’s for going to sleep and waking up, the Adhkar to be recited following the obligatory prayers and in the time before dawn; studying beneficial knowledge and focusing on it sincerely for the sake of Allah; enjoining what is right, guiding and teaching one who is ignorant, rebuking one who is an evildoer, and so on; offering the obligatory prayers in congregation with focus, tranquillity, humility and faith; doing all obligatory duties and avoiding major sins; offering a great deal of supplication and prayers for forgiveness; giving charity and upholding ties of kinship; and showing humility and sincerity in all of that is an immense task, and it is the way of those on the right, the pious close friends of Allah.” (Siyar A`lam An-Nubala’,  3/84)

And Allah knows best.

Why Is Rajab Separate from Other Sacred Months? [2]

Summary of answer

Praise be to Allah.

Firstly:

What are the sacred months?

Allah, may He be exalted, says (interpretation of the meaning):

{Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous [who fear Him]} [at-Tawbah 9:36].

The sacred months are: Rajab of Mudar, and three consecutive months: Dhu’l-Qa‘dah, Dhu’l-Hijjah and Muharram, as is stated in many reports from the Messenger of Allah (blessings and peace of Allah be upon him). See: Tafseer at-Tabari (11/440).

Al-Bukhaari (4406) and Muslim (1679) narrated from Abu Bakrah, that the Prophet (blessings and peace of Allah be upon him) said: “Time has returned to its original order as it was on the day when Allah created the heavens and the earth. The year is twelve months, of which four are sacred: three consecutive months, Dhu’l-Qa‘dah, Dhu’l-Hijjah and Muharram, and Rajab of Mudar, which comes between Jumaada and Sha‘baan.”

Al-Waahidi said in al-Baseet (10/409): What is meant by sacred is that it is a very serious matter to transgress the sacred limits in these months, in a manner that is more serious than doing so at other times. The Arabs used to venerate [the sacred months] to the extent that if a man met his father’s killer, he would not disturb him.

The scholars said: There are some benefits in making some months more sacred than others, such as the fact that there is an interest to be served when people refrain from committing transgressions and evil deeds in the sacred months, because Allah gave them a high status, for perhaps that might lead to giving up wrongdoing completely, as the motive for such actions may diminish during that period. End quote.

Secondly:

The wisdom behind distinguishing the sacred months from other months

Regarding the distinguishing of these months from others, this is something that Allah has not told us [about the reason for it]. It is like other commands that Allah has enjoined upon us, so we must comply in the manner that Allah has enjoined, even if we do not understand the wisdom behind the command. We must realise that Allah, may He be and glorified, is wise in what He enjoins and forbids, although that should not prevent us from seeking to find an explanation to the wisdom behind it.

The reason why Rajab is separate from the other sacred months

Some of the scholars have stated that the reason why Rajab is separate from the other sacred months is that it was to enable the Arabs to do ‘umrah in the middle of the year, and the consecutive sacred months were so that they could do Hajj.

Ibn Katheer (may Allah have mercy on him) said:

{of these, four are sacred} – these were months that the Arabs regarded as sacred during the Jaahiliyyah. This is what was followed by the majority, apart from a group among them who were called al-busl; they regarded eight months of the year as sacred, by way of strictness and going to extremes.

Regarding the words [in the hadith] “three consecutive months: Dhu’l-Qa‘dah, Dhu’l-Hijjah and Muharram, and Rajab of Mudar, which comes between Jumaada and Sha‘baan,” Rajab is attributed to [the tribe of] Mudar to confirm the soundness of their view that Rajab is the month between Jumaada and Sha‘baan, and it was not as [the tribe of] Rabee‘ah thought, that “Rajab al-Muharraam” was the month between Sha‘baan and Shawwaal, which is known as Ramadan today. Thus the Prophet (blessings and peace of Allah be upon him) explained that it was the Rajab of Mudar, not the Rajab of Rabee‘ah.

The sacred months were four, three consecutive and one on its own, for the purpose of performing the rituals of Hajj and ‘umrah. So the month before the month of Hajj was made sacred, namely Dhu’l-Qa‘dah, because they refrained (yaq‘udoona) from fighting during that month. The month of Dhu’l-Hijjah was made sacred, because in that month they would do Hajj and focus on performing the rituals. And another month after that was made sacred, namely Muharram, so that they could return to their distant lands safely.

Rajab, in the middle of the year, was made sacred so that people could go and visit the Ka‘bah and do ‘umrah, for those who came to it from the furthest parts of the Arabian peninsula to visit the Ka‘bah then return safely to their homelands.

The words {That is the correct religion} mean: this is the straight path of complying with the command of Allah regarding what He has designated as the sacred months and so that they might conduct themselves during these months in accordance with the previous book of Allah.

The words  so do not wrong yourselves during them} mean: during the sacred months, because sin during these months is more serious and more abhorrent than in other months, just as the burden of sin committed in the sacred land is multiplied. End quote from at-Tafseer (4/148).

Ar-Raazi said in at-Tafseer (16/41):

If it is said: in reality, different units and divisions of time are similar in nature, so what is the reason for this singling out of certain times?

We say: This singling out of certain times is not something strange in different religious laws, for there are many examples of that. Do you not see that Allah, may He be exalted, singled out the sacred land from other lands by making it more sacred; and He singled out Friday from other days of the week by making it more sacred; and He singled out the day of ‘Arafah from other days for this specific act of worship; and He singled out the month of Ramadan from other months by making it more sacred by enjoining the fast; and He singled out some hours of the day by making it obligatory to pray at those times; and He singled out one night from all others, namely Laylat al-Qadr; and He singled out some people from all other people by giving them the gift of prophethood?

As these examples are clear and well known, why is it strange that some months should be singled out by being made more sacred? Moreover, it is not far-fetched to say that Allah knows that certain acts of worship are more effective in purifying the soul at these times, and committing sin at these times has a greater impact of contaminating the soul. This is not far-fetched for wise people. Do you not see that some scholars have written books about the times when it is more likely that supplications will be answered, and they stated that in those specific times there are factors which dictate that supplications should be answered.

… We also learn something else from it, which is that people have a natural inclination towards committing wrongdoing and spreading mischief, and for them to refrain completely from these bad deeds is very difficult. So Allah, may He be glorified and exalted, has singled out certain times to be venerated and respected, and He has singled out certain places to be venerated and respected, so that if a person refrains from sin and bad deeds at those times and in those places, that will lead to a number of virtues and benefits:

1.. Refraining from evil deeds at those times is something desirable, because it reduces evil deeds.

2.. When a person gives up evil deeds at those times, perhaps giving them up at those times will encourage him to give them up at all times.

3.. If a person does acts of worship at those times and keeps away from sin, then after those times end, if he goes back to evil deeds and sin, going back to them will be a cause of all the trouble that he went to of doing those acts of worship at those times being rendered worthless. Obviously a man of sound reasoning will not accept that, so that may lead to him giving up sin altogether.

This is the wisdom behind the singling out of certain times and places for more veneration and respect. End quote.

Some of the scholars stated that this comes under the heading of universal issues, the wisdom behind which cannot be asked about, even though there are benefits in them.

At-Taahir said: You should understand that giving precedence to certain times and places is like giving precedence to certain people. People may be given precedence because of what they do of righteous deeds and what they have of noble characteristics. Giving precedence to other things (times and places) is because of what is done in them of virtuous deeds.

Giving precedence to certain times and places is something that is decided by Allah, may He be exalted, and He has told us about it, or He has told us what He wants from us, because when He gives precedence to it, he makes it a time or place in which His pleasure may be sought, and a time or place in which supplication is likely to be answered, or the reward for good deeds is likely to be multiplied, as He, may He be exalted, says (interpretation of the meaning): {The Night of Decree is better than a thousand months} [al-Qadr 97:3]. In other words, it is better than the worship of a thousand months for those nations who came before us. The Prophet (blessings and peace of Allah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers offered anywhere else except al-Masjid al-Haraam.”

Allah knows best the wisdom behind giving precedence to one time over another, or to one place over another. The things that are decided by Allah, may He be exalted, are affairs and situations that He has willed and decreed. Thus they are similar to universal issues, so they cannot be invalidated unless Allah Himself invalidates them, as He cancelled the veneration of the sabbath, which He replaced with Friday (Jumu‘ah).

People have no right to decide about religious times, because the matters that people decide about are like things that they make with their hands, and they have no value unless they are intended to serve a good purpose. Thus people have no right to change what Allah, may He be exalted, has decreed of virtue for certain times, places or people. End quote from at-Tahreer wa’t-Tanweer (10/184).

And Allah knows best.

Summary of answer

• What is Salat al-Raghaib?

• When was Salat al-Raghaib first introduced?

• Scholarly views on Salat al-Raghaib

Praise be to Allah.

What is Salat al-Raghaib?

Salat al-Raghaib is one of the innovations (bid`ahs) that have been introduced in the month of Rajab. It is done on the night of the first Friday in Rajab , between Maghrib and `Isha, and is preceded by fasting on the first Thursday of Rajab. 

When was Salat al-Raghaib first introduced?

Salat al-Raghaib was first introduced in Bayt al-Maqdis (Jerusalem) in 480 AH. There is no report that the Prophet (peace and blessings of Allah be upon him) did it, or any of his Companions, or any of the best generations or imams. This alone is sufficient to prove that it is a reprehensible innovation, and it is not a praiseworthy Sunnah. 

Scholarly views on Salat al-Raghaib

The scholars have warned against it and pointed out that it is innovation and misguidance. 

• Al-Nawawi (may Allah have mercy on him) said in al-Majmu’ (3/548) 

The prayer which is known as Salat al-Raghaib, 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 Nisf Sha’ban (halfway through Sha’ban) are both reprehensible innovations. No one should be deceived by the fact that they are mentioned in Qut al-Qulub and Ihya ‘Ulum al-Din, 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-Rahman ibn Isma’il al-Maqdisi wrote a valuable book showing that they are false, and he did well in that, may Allah have mercy on him.”

• Al-Nawawi also said in Sharh Muslim: 

“May Allah curse the one who fabricated and introduced that, for it is a reprehensible innovation, one of the innovations which constitute misguidance and ignorance, and it involves obvious evils. A number of imams have written valuable works explaining that those who offer this prayer and the one who invented it are misguided, and they quoted a great deal of evidence to show that it is wrong and false, and that those who do it are misguided.”

• Ibn ‘Abidin said in his Hashiyah (2/26): 

“It says in al-Bahr: Hence we know that it is makruh to gather for Salat al-Raghaib, which is done on the first Friday of Rajab, and that it is an innovation. 

The scholar Nur al-Din al-Maqdisi wrote a good essay on this topic which he called Rad’ al-Raghib ‘an Salat al-Raghaib, in which he covered most of the comments of earlier and later scholars among the four madhhabs.”

• Ibn Hajr al-Haytami (may Allah have mercy on him) was asked: Is it permissible to offer Salat al-Raghaib in congregation or not? 

He replied: 

“Salat al-Raghaib is like the prayer that is known as laylat al-nusf min Sha’ban (half way through Sha’ban). These are two reprehensible innovations and the hadith which speaks of them is mawdu’ (fabricated). It is forbidden to offer these prayers either individually or in congregation.” Al-Fatawa al-Fiqhiyyah al-Kubra, 1/216 

• Ibn al-Haj al-Maliki said in al-Madkhal (1/294): 

“Among the innovations that have been introduced in this noble month (i.e., Rajab) is that on the night of the first Friday thereof, they pray Salat al-Raghaib in the mosques, and they gather in some mosques and do this innovation openly in the mosques with an imam and congregation, as if it is a prescribed prayer… the view of Imam Malik (may Allah have mercy on him) is that it is makruh to do this prayer, because it was not done by those who came before, and all goodness is to be found in following them (may Allah be pleased with them).”

• Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

“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 Salat al-Raghaib on the first Friday of Rajab, and halfway through Sha’ban, 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) 

• Shaykh al-Islam was also asked about it and he said: 

“This prayer was not offered by the Messenger of Allah (peace and blessings of Allah be upon him) or by any of the Sahabah or the Tabi’in or the imams of the Muslims. The Messenger of Allah (peace and blessings of Allah be upon him) did not enjoin it and neither did any of the salaf or imams. They did not suggest that this night has any virtue for which it should be singled out. The hadith which is narrated concerning that from the Prophet (peace and blessings of Allah be upon him) is false and fabricated, according to scholarly consensus. Hence the scholars said that it is forbidden and not mustahabb.” (Al-Fatawa al-Kubra, 2/262) 

• It says in al-Mawsu’ah al-Fiqhiyyah (22/262): 

“The Hanafis and Shafi’is stated that praying Salat al-Raghaib on the first Friday of Rajab, or on Laylat al-nusf min Sha’ban, in a specific manner or with a specific number of rak’ahs, is a reprehensible innovation. 

Abu’l-Faraj ibn al-Jawzi said: Salat al-Raghaib is a fabrication that is falsely attributed to the Messenger of Allah (peace and blessings of Allah be upon him). They stated that these prayers are a bid’ah and are forbidden for a number of reasons. There is no report from the Sahabah, Tabi’in or imams about these two prayers. If they were prescribed in Islam then the salaf would not have been unaware of them. Rather they were introduced in the 400s (fifth century AH).”

For more about the month of Rajab, see these answers: 75394 , 317278 , 92780 , 332295 , 114424 , and 171509 .

And Allah knows best.

Can Muslims Celebrate Al-Isra’ and Al-Mi`raj? [4]

Summary of answer

• Al-Isra’ and Al-Mi`raj are two great signs of Allah

• Did Al-Isra’ and Al-Mi`raj take place in Rajab?

• Can Muslims celebrate the night of Al-Isra’ and Al-Mi`raj?

• Why did the Prophet warn Muslims against Bid`ah?

Praise be to Allah.

Shayk Ibn Baz (May Allah have mercy on him) said:

Al-Isra’ and Al-Mi`raj are two great signs of Allah

“There is no doubt that the Isra’ and Mi`raj (the Prophet’s Night Journey and Ascent into heaven) are two great signs of Allah which point to the truthfulness of the His Messenger Muhammad (peace and blessings of Allah be upon him), and the greatness of his status before Allah. They are also signs of the great power of Allah, and of His exalted position above His creation. Allah says (interpretation of the meaning): 

“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-Haram (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.” [Al-Isra’ 17:1] 

There are Mutawatir reports from the Messenger of Allah (peace and blessings of Allah be upon him) that he was taken up into the heavens, and their gates were opened for him, until he passed beyond the seventh heaven, where his Lord spoke to him as He willed, and enjoined the five daily prayers upon him. At first Allah, may He be Exalted, enjoined fifty prayers, but our Prophet Muhammad (peace and blessings of Allah be upon him) kept going back and asking Him to reduce it, until He made them five, so they are five obligatory prayers but fifty in reward, because each good deed is rewarded tenfold. To Allah belongs all praise and thanks for all His blessings. 

Did Al-Isra’ and Al-Mi`raj take place in Rajab?

With regard to this night on which the Isra’ and Mi`raj took place, there is nothing in the authentic Hadiths to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allah be upon him) according to the scholars of Hadith. Allah has wise reasons for causing the people to forget it. 

Can Muslims celebrate the night of Al-Isra’ and Al-Mi`raj?

Even if the date were proven, it would not be permissible for the Muslims to single this night out for particular acts of worship , and it is not permissible for them to celebrate it, because the Prophet (peace and blessings of Allah be upon him) and his Companions (may Allah be pleased with them) did not celebrate it and they did not single it out in any way.

If celebrating this night was something that is prescribed in Islam, the Messenger (peace and blessings of Allah be upon him) would have told his Ummah about that, either in word or in deed. If any such thing had happened, it would have been well known, and his Companions would have transmitted the information to us. 

They narrated from their Prophet (peace and blessings of Allah be upon him) everything that his Ummah needs to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so. 

The Prophet (peace and blessings of Allah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust. If venerating and celebrating this night were part of the religion of Allah, then the Prophet (peace and blessings of Allah be upon him) would have done that and would not have concealed it. 

Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all. Allah has perfected this Ummah’s religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allah has not ordained. Allah says in His holy Book, in Surah Al-Ma’idah (interpretation of the meaning): 

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [Al-Ma’idah 5:3] 

And Allah says in Surah Ash-Shura (interpretation of the meaning): 

“Or have they partners with Allah (false gods) who have instituted for them a religion which Allah has not ordained?” [Ash-Shura 42:21] 

Why did the Prophet warn Muslims against Bid`ah?

In authentic Hadiths, it is proven that the Messenger of Allah (peace and blessings of Allah be upon him) warned against Bid`ah (innovation) and stated clearly that it is misguidance, so as to show the Ummah how serious the matter is and put them off it. 

For example, it is narrated by Al-Bukhari and Musilm from `Aishah (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” In a report narrated by Muslim it says: “Whoever does any action that is not part of this matter of ours will have it rejected.”  

Muslim narrated that Jabir (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) 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 (peace and blessings of Allah be upon him). The worst of matters are those which are newly-invented, and every innovation is a going astray.” An-Nasa’i added with a good chain of narration: “and every going astray will be in the Fire.”  

In As-Sunan, it is narrated that Al-`Irbad ibn Sariyah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) delivered an eloquent speech to us which melted our hearts and caused our eyes to flow with tears. We said: O Messenger of Allah, it is as if it is a farewell address, so advise us. He said: “I advise you to fear Allah, and to listen and obey, even if a slave is appointed over you. Whoever among you lives will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray. And there are many Hadiths with a similar meaning. 

Warnings against Bid`ah (innovation) have been narrated from the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and from the righteous Salaf after them, because this is no more than adding things to the religion and instituting a religion that Allah has not ordained, and it is an imitation of the enemies of Allah, the Jews and the Christians, in their additions to their religions and introducing into them things that Allah had not ordained. It also implies 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 the verse in which Allah says (interpretation of the meaning):  

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [Al-Ma’idah 5:3] 

It also goes against the Hadiths of the Messenger (peace and blessings of Allah be upon him) which warn against innovation (Bid`ah). 

I hope that the evidence we have quoted will be sufficient to convince the seeker of truth that this Bid`ah is wrong, i.e., the innovation of celebrating the night of the Isra’ and Mi`raj, and that it is not part of the religion of Islam at all. 

Because Allah has enjoined being sincere towards the Muslims and explaining what Allah has prescribed for them in their religion, and because it is prohibited to conceal knowledge, I thought that I should point out this innovation, which is so widespread in many regions that people think it is part of the religion, to my Muslim brothers. Allah is the One Whom we ask to set the affairs of all the Muslims straight, and to bless them with knowledge of Islam, and to help us and them to adhere steadfastly to the truth, and to forsake everything that goes against it, for He is able to do that. May Allah send blessings and peace upon His slave and Messenger, our Prophet Muhammad, and his family and Companions.”

For more details, please see the following answers: 46917 , 105456 , 144462 , 117604 , 158362 , and 145725 .

And Allah knows best. 

The hadith “Whoever says in Rajab ‘I ask Allah for forgiveness, there is no god but He’…” is fabricated and is not saheeh [5]

Praise be to Allah.

There is no basis for this hadith in the books of Sunnah and reports, and no narration is known for it with any of the scholars. Similarly, we could not find it in the books which deal with false and fabricated hadiths. 

Rather we found it in some of the books of the Shi‘ah that are filled with fabricated reports that are narrated without any isnaad or proof. It was mentioned by Ibn Tawoos – ‘Ali ibn Moosa ibn Ja‘far (d. 664 AH) – in his book Iqbaal al-A‘maal (3/216). But we did not find any basis for this hadith in any earlier book of the Shi‘ah. Ibn Tawoos mentioned it in a comment without any isnaad, and said: 

Chapter on what we have mentioned about the virtue of seeking forgiveness, repeating Laa ilaaha ill-Allah and repenting in the month of Rajab. We found this narrated from the Prophet (may Allah send blessings upon him and his family), that he said: “Whoever says in Rajab ‘I ask Allah for forgiveness, there is no God but He alone, with no partner or associate, and I repent to Him’ one hundred times, and ends it with charity, Allah will decree for him mercy and forgiveness. And whoever says it four hundred times, Allah will decree for him the reward of one hundred martyrs, and when he meets Allah on the Day of Resurrection, He will say to him: You affirmed My sovereignty, so wish for whatever you want so that I may give it to you, for there is none who prevails but Me.” 

It was transmitted from him in some of the other books, such as Wasaa’il ash-Shi‘ah (10/484) by al-Hurr al-‘Aamili (d. 1104 AH) and others. 

Thus the signs of fabrication in this hadith become clear: 

Firstly:

The hadith is devoid of any isnaad.

Secondly:

It is only the books of the Raafidah that mention this hadith. From their books the hadith has become well known in some Internet chat rooms and websites. Hence it is essential to be cautious about many of the hadiths that are quoted in chat rooms when their sources are the fabricated books of the Raafidis. 

Thirdly: 

The hadith has to do with the virtues of the month of Rajab. We must be cautious about all reports that speak of this matter, because there are so many fabricated reports concerning it that some of the scholars wrote books dealing specifically with that, such as al-Haafiz Ibn Hajar (may Allah have mercy on him) in his book Tabyeen al-‘Ajab bima wurida fi Fadl Rajab. He (may Allah have mercy on him) said: 

No saheeh hadith that is fit to be used as evidence has been narrated concerning the virtue of the month of Rajab or of fasting that month or any specific part of it, or praying qiyaam al-layl specifically during that month. This has been stated categorically before me by Imam Abu Ismaa‘eel al-Harawi al-Haafiz, and we have narrated it from him with a saheeh isnaad as we also narrated it from others. But it is well known that the scholars are deviant in narrating hadiths about virtues, even if they are da‘eef, so long as they are not fabricated. Nevertheless we should stipulate that the one who does that should believe that the hadith is da‘eef and he should not make it well-known, lest people act upon a da ‘eef hadith and prescribe something that is not prescribed, or lest some of the ignorant see that and think that it is a saheeh Sunnah.”(Tabyeen al-‘Ajab p. 11) 

Fourthly:

Exaggeration about the reward, whereby a small deed in the month of Rajab is said to bring the reward of one hundred martyrs and more. Such as it is not narrated in the saheeh reports. 

And Allah knows best.

Is Fasting in the Month of Rajab Recommended? [6]

• Rajab: A sacred month

• What are the sacred months?

• Why are the sacred months given this name?

• Any hadith about fasting in Rajab?

• Fasting on 27  th Rajab: Any merits?

Praise be to Allah.

Rajab: A sacred month

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

“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.” [al-Tawbah 9:36]

What are the sacred months?

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

Al-Bukhari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah 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 al-Muharram, and Rajab Mudar which comes between Jumada and Sha’ban. 

Why are the sacred months given this name?

These months are called sacred for two reasons: 

• Because fighting therein is forbidden unless initiated by the enemy

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

Hence Allah 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 haram and forbidden during these months and at other times, in these months it is more forbidden. 

Al-Sa’di (may Allah have mercy on him) said (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. End quote. 

Any hadith about fasting in Rajab?

With regard to fasting in the month of Rajab, there is no sahih hadith 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 shari’ah. 

But there is a report from the Prophet (peace and blessings of Allah 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 Allah be upon him) said: “Fast some days of the sacred months and not others.” Narrated by Abu Dawud, 2428; classed as da’if by al-Albani in Da’if Abi Dawud. 

Even if this hadith were sahih, 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 Allah have mercy on him) said in Majmu’ al-Fatawa (25/290): 

“As for fasting in Rajab in particular, the ahadith concerning that are all da’if (weak), and in fact mawdu’ (fabricated). The scholars do not rely on any of them. They are not among the da’if 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 (peace and blessings of Allah 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.”

Ibn al-Qayyim (may Allah have mercy on him) said:  

“Every hadith which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” (Al-Manar al-Munif, p. 96)

Al-Hafiz ibn Hajar said in Tabyin al-‘Ajab (p. 11) 

“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.”  

Shaykh Sayyid Sabiq (may Allah 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 sahih 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.”

Fasting on 27  th Rajab: Any merits?

Shaykh Ibn ‘Uthaymin (may Allah 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.” (Majmu’ Fatawa Ibn ‘Uthaymin, 20/440)

For more about issues related to the month of Rajab, please see these answers: 36766 , 171509 , 114424 , and 202017

And Allah knows best. 

Is ‘Umrah in Rajab Recommended? [7]

• Is There any hadith about offering ‘Umrah in Rajab? 

• Is Singling out Rajab for ‘Umrah Permissible?

Praise be to Allah.

Is There any hadith about offering ‘Umrah in Rajab? 

There is no report from the Prophet (peace and blessings of Allah be upon him) – as far as we know – 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 Ramadan , and in the months of Hajj, which are Shawwal, Dhu’l-Qa’dah and Dhu’l-Hijjah. 

There is no report to prove that the Prophet (peace and blessings of Allah be upon him) performed ‘Umrah in Rajab , rather that was denied by ‘Aishah (may Allah be pleased with her), who said: The Messenger of Allah (peace and blessings of Allah be upon him) never performed ‘Umrah in Rajab. (Narrated by al-Bukhari, 1776; Muslim, 1255)

Is Singling out Rajab for ‘Umrah Permissible?

Something that has been introduced into the religion is what some people do, namely singling out the month of Rajab for ‘Umrah, because no one should single out a specific time for doing an act of worship unless that has been prescribed in Shari’ah. 

Ibn al-‘Attar, the student of al-Nawawi (may Allah have mercy on them both) said: 

What I have heard about the people of Makkah, may Allah increase it in honour, is that they are accustomed to performing ‘Umrah a great deal in Rajab . This is something for which I know of no basis, rather it is proven in the hadith that the Prophet (peace and blessings of Allah be upon him) said: “ ‘Umrah in Ramadan is equivalent to Hajj.” End quote.

Shaykh Muhammad ibn Ibrahim (may Allaah have mercy on him) said in his Fatawa (6/131): 

“With regard to singling out some days of Rajab for any kinds of ziyarah etc, there is no basis for that. Imam Abu Shamah stated in his book al-Bida’ wa’l-Hawadith 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.”

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.

And Allah knows best.

• Hadiths on the virtues of Rajab

• Degree of the hadith “Allahumma Ballighna Ramadan”

• Can Muslims make the du’a “Allahumma Ballighna Ramadan”?

Praise be to Allah.

Hadiths on the virtues of Rajab

There is no sahih hadith from the Prophet that speaks of the virtues of the month of Rajab. 

Ibn ‘Uthaymin (may Allah have mercy on him) said: 

“There is no sahih hadith that speaks of the virtues of Rajab . The month of Rajab is no different from the month of Jumada 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-Bab al-Maftuh, 174/26) 

Degree of the hadith “Allahumma Ballighna Ramadan”

It was narrated by ‘Abdullah, the son of Imam Ahmad, in Zawaid 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 Zaidah ibn Abi ar-Ruqad who said: Ziyad al-Numayri told us, from Anas ibn Malik who said: When Rajab began, the Messenger of Allah (blessing and peace of Allah be upon him) said: “O Allah, bless us in Rajab and Sha‘ban, and let us reach Ramadan.” (Allhumma barik lana fi Rajab wa Sha’ban wa ballighna Ramadan).

This isnad is da‘if. Ziyad al-Numayri is da‘if and was classed as such by Ibn Ma’in. Abu Hatim said: He cannot be quoted as evidence. Ibn Hibban mentioned him in ad-Du‘afa and said: It is not permissible to quote him as evidence. (Mizan al-I’tidal, (2/91) 

Zaidah ibn Abi ar-Ruqad is more da‘if than him. Abu Hatim said: He narrated from Ziyad al-Numayri, from Anas, odd marfu‘ hadith, which we know only from him or from Ziyad. Al-Bukhari said: His hadiths are odd. An-Nasai said: His hadiths are odd. It says in al-Kuna: He is not trustworthy. Ibn Hibban said: He narrates odd hadiths 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 hadiths, and some of his hadiths contain odd material. (Tahdhib al-Tahdhib, 3/305-306) 

The hadith was classed as da‘if by an-Nawawi in al-Adhkar (p. 189) and Ibn Rajab in Lataif al-Ma‘arif (p. 121). It was also classed as da‘if by al-Albani in Da‘if al-Jami‘ (4395). Al-Haythami said: 

“It was narrated by al-Bazzar, and its isnad includes Zaidah ibn Abi ar-Ruqad. Al-Bukhari said: His hadith is odd, and a number of scholars regarded him as ignorant.” (Majma‘ az-Zawaid, 2/165) 

Moreover, the hadith – in addition to being da‘if – contains nothing to indicate that this should be said on the first night of the month of Rajab; rather it is a du‘a that asks for blessing during that month in general terms, which is something that is valid to do in Rajab and also before Rajab . 

Can Muslims make the du’a “Allahumma Ballighna Ramadan”?

With regard to the Muslim asking his Lord to let him reach Ramadan, there is nothing wrong with that. 

Al-Hafiz Ibn Rajab (may Allah have mercy on him) said: 

“Ma‘alla ibn al-Fadl said: They used to pray to Allah for six months, may He be exalted, asking Him to cause them to reach Ramadan, and they used to call upon Him for six months asking Him to accept it from them. Yahya ibn Abi Kathir said: One of their du‘as was: “O Allah, keep me safe until Ramadan, keep Ramadan safe for me, and accept it from me.”” (Lataif al-Ma‘arif, p. 148) 

And Allah knows best.

Praise be to Allah.

It is permissible for a man to wear a silver ring , as it is also permissible for a woman to do so . 

Al-Bukhari (65) and Muslim (2092) narrated that Anas ibn Malik (may Allah be pleased with him) said: When the Prophet (blessings and peace of Allah be upon him) sent a letter or wanted to send a letter (to the non-Arab rulers), it was said to him: They will not read any letter unless it has a seal on it. So he had a ring of silver made, and engraved on it Muhammad Rasul Allah (Muhammad the Messenger of Allah). It is as if I can see its brightness on his hand. 

An-Nawawi (may Allah have mercy on him) aid in al-Majmu ‘ (4/340):

“It is permissible for a woman, married or otherwise, to wear a ring of silver as it is permissible for her to wear a ring of gold . There is consensus on this point. There is nothing makruh about that, and there is no difference of scholarly opinion concerning this matter. Al-Khattabi said: It is makruh for her to wear a ring of silver, because that is one of the symbols  of men. So if she cannot find a ring of gold, let her colour it yellow with saffron or a similar material . But what he said is wrong and there is no basis for it; the correct view is that it is not makruh. 

Then he said: It is permissible for a man to wear a ring of silver, whether he holds a position of authority or otherwise. There is scholarly consensus on this point. With regard to what has been narrated from some of the earlier scholars of ash-Sham, that it is makruh for anyone other than a ruler to wear it, this is an odd view and is to be rejected on the basis of the texts and the consensus of the earlier generations. Al-Anbari and others narrated that there was scholarly consensus on this matter.” 

It is also permissible to engrave or write things on a ring , but there is no basis for doing that specifically in the month of Rajab, or for wearing the ring in the months of Rajab in the belief that it will bring one close to Allah, or that there is a particular virtue in wearing it during this month. This is an innovation and is wrong. 

You should be aware of writing anything on the ring that it is claimed will bring good luck or ward off the evil eye, envy and the jinn, and so on.

To sum up, in principle there is nothing wrong with wearing rings and engraving things of them. What is forbidden is seeking to draw closer to Allah by doing that, or singling out a specific time for wearing it, or seeking barakah (blessing) from the ring, or using it as an amulet. 

And Allah knos best.