Source: Sermons of Hafiz Muhammad Ishaq Zahid, compiled by: Tauheed.com
Brothers in Islam!
The month of Rajab is one of the four sacred months.
Allah Almighty says:
﴿إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ﴾
"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."
Reference: Surah At-Tawbah: 36
Meaning, from the beginning of creation, the number of months in the year is twelve according to Allah, and among them, four months are sacred.
Which are the four sacred months?
This is explained in a hadith from
Reference: Sahih Bukhari
as follows:Narrated Abu Bakrah (RA) that the Messenger of Allah (PBUH) said:
(( اَلسَّنَةُ اثْنَا عَشَرَ شَھْرًا مِنْہَا أَرْبَعَةٌ حُرُمٌ:ثَلَاثَةٌ مُتَوَالِیَاتٌ:ذُوالْقَعْدَۃ، وَذُوالْحِجَّة، وَالْمُحَرَّم،وَرَجَبُ مُضَرَ الَّذِیْ بَیْنَ جُمَادٰی وَشَعْبَان ))
"The year consists of twelve months, among which four are sacred; three of them are consecutive and they are: Dhu al-Qi'dah, Dhu al-Hijjah, and Muharram, and the fourth month is Rajab of Mudhar, which comes between Jumada al-Thaniyah and Sha'ban.
Reference: Sahih al-Bukhari:3197
In this blessed hadith, the attribution of Rajab to the 'Mudhar' tribe is because the people of this tribe used to greatly exaggerate the reverence of Rajab compared to other tribes.
Dear ones! Allah Almighty, after mentioning the four sacred months in the verse of Surah At-Tawbah which we have just cited, said: ﴿فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ﴾ meaning "So do not wrong yourselves during them (especially)."
Oppression is forbidden throughout the twelve months of the year, but due to the respect, sanctity, and reverence of these four months, Allah Almighty has specifically prohibited oppressing yourselves during them.
What is meant by this oppression?
This implies, firstly, that during these months, one should not engage in war, fighting, or combat.
As Allah Almighty says:
﴿ يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ﴾
"People ask you about fighting in the sacred months. Say, fighting in them is a great sin."
Reference: Surah Al-Baqarah:217
Even in the era of ignorance, people respected the sanctity of these four months and refrained from war and fighting during them. In the Arabic language, the word 'Rajab' comes from 'Tarjeeb' and its meaning is also reverence. This month was called 'Rajab' because the Arabs honored it and used to slaughter animals in the name of idols during it, a ritual called 'Atirah.' When Islam came, it also maintained the respect and sanctity of these sacred months and declared fighting in them a major sin; however, it prohibited the ritual of 'Atirah' performed in the month of Rajab.
Hazrat Abu Huraira (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
(( لَا فَرَعَ وَلَا عَتِیْرَۃَ)) "In Islam, there is neither 'Far' nor 'Atirah'."
Reference: Sunan an-Nasa'i:4227
'Far' refers to the first offspring of a camel, cow, or goat which people used to sacrifice to their idols during the time of ignorance. And 'Atirah' refers to the animal that people used to sacrifice in the month of Rajab in the name of idols.
This custom was also called Rajbiyyah.
Dear brothers! From this hadith, it is also proven that sacrificing animals in the name of anyone other than Allah is forbidden and is major shirk (polytheism) which expels a person from the fold of Islam.
Allah Almighty says:
﴿حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَن تَسْتَقْسِمُوا بِالْأَزْلَامِ ۚ ذَٰلِكُمْ فِسْقٌ﴾
’’Dead animals, flowing blood, pork, and that which is slaughtered in the name of anyone other than Allah, and animals that die by strangling, by a violent blow, by a fall, or by the goring of horns—these are all forbidden. And the animal that wild beasts have torn apart—except the one you slaughter before it dies—and the animal sacrificed on stone altars—these are also forbidden. And do not seek omens by arrows; these are sinful acts.
Reference: Surah Al-Ma'idah:3
In this noble verse, ﴿مَا أُهِلَّ لِغَيْرِ اللَّهِ﴾ declares forbidden every animal slaughtered for anyone other than Allah. And ﴿وَمَا ذُبِحَ عَلَى النُّصُبِ﴾ declares forbidden every animal slaughtered at shrines or tombs where polytheism is practiced.
Rather, in Islam, even that animal is forbidden which is slaughtered at a place where shirk (polytheism) is practiced, even if the name of Allah is invoked while slaughtering it.
Hazrat Thabit bin Dhahak (RA) narrates that a person vowed to sacrifice a camel at the place called Buwana. He came to the Messenger of Allah (SAW) and asked: Should I fulfill my vow? The Prophet (SAW) said:
(( ہَلْ کَانَ فِیْہَا وَثَنٌ مِنْ أَوْثَانِ الْجَاہِلِیَّةِ یُعْبَدُ ؟))
"Was any idol from the idols of Jahiliyyah worshipped there?"
They said: No.
The Prophet (SAW) said:
(( ہَلْ کَانَ فِیْہَا عِیْدٌ مِنْ أَعْیَادِہِمْ))
"Did the people there celebrate any festival or Urs (commemoration)?"
They said: No.
The Prophet (SAW) said:
(( أَوْفِ بِنَذْرِكَ فَإِنَّہُ لَاوَفَاءَ لِنَذْرٍ فِی مَعْصِیَةِ اللّٰہِ،وَلَا فِیْمَا لَا یَمْلِكُ ابْنُ آدَمَ ))
"Fulfill your vow, for vows are not to be fulfilled in disobedience to Allah, nor for something over which a person has no control."
Reference: Sunan Abi Dawood: 3313
This hadith proves that where any Urs or similar event is celebrated, or where worship of anyone other than Allah is performed, no animal can be slaughtered in the name of Allah, nor can any vow be fulfilled there. Because the companion who asked the Prophet ﷺ whether he could slaughter a camel to fulfill his vow at the place called 'Buwana' was certainly going to slaughter it in the name of Allah. However, the Prophet ﷺ did not permit him to fulfill his vow there until he asked whether any idol worship was practiced there or whether any Urs/fair was held there. This means that if idol worship was practiced there or if any Urs or similar event was celebrated, the Prophet ﷺ would certainly not have allowed him. This is evidence that at such a place, no animal can be slaughtered even in the name of Allah. Therefore, Muslims should strictly avoid this.
Brothers in Islam!
In Allah Almighty's command: ﴿ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ﴾, oppression also means that you especially avoid disobedience to Allah Almighty during these four months, because the sin of disobedience increases manifold in them. Hafiz Ibn Kathir, may Allah have mercy on him, has narrated from Hazrat Ibn Abbas, may Allah be pleased with him, that Allah Almighty has declared oppression forbidden throughout the twelve months of the year, then He has singled out four of these months because in them the sin of evil and disobedience increases, and the reward and recompense for good deeds and righteous actions also increases. And Imam Qatadah, may Allah have mercy on him, says about ﴿ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ﴾:
"The sin and burden of oppression in the sacred months increases many times compared to other months. And although the sin of oppression is always great, Allah increases the sin of oppression in whichever month He wills, just as Allah chose the angelic messengers from among the angels. He chose the Quran from among all speech. He chose mosques from the entire land. Similarly, He chose the month of Ramadan and the four sacred months from among the months, chose Friday from among the days, and chose Laylat al-Qadr from among the nights. Allah grants greatness to whomever He wills, so you too should consider great that which Allah has declared great."
The summary of this brief preface is that Rajab is one of the sacred months, so its respect should be kept in mind, and especially during this month, one should avoid sins. However, the condition of some Muslims during this period is such that they have introduced many innovations in this month, which they consider as acts of goodness and part of the religion. Whereas the Messenger of Allah, peace be upon him, used to say in every sermon of his:
(( أَمَّا بَعْدُ فَإِنَّ خَیْرَ الْحَدِیْثِ کِتَابُ اللّٰہِ ، وَخَیْرَ الْہَدْیِ ہَدْیُ مُحَمَّدٍ صلي الله عليه وسلم وَشَرَّ الْأُمُوْرِ مُحْدَثَاتُہَا ،وَکُلَّ بِدْعَةٍ ضَلَالَةٌ ))
"After praise and thanks to Allah! Indeed, the best speech is the Book of Allah, and the best guidance is the guidance of Muhammad, peace be upon him. And the worst matters are those which are newly invented in the religion, and every innovation is misguidance."
And Hazrat Aisha, may Allah be pleased with her, narrated that the Prophet, peace be upon him, said:
(( مَنْ أَحْدَثَ فِیْ أَمْرِنَا ہَذَا مَا لَیْسَ مِنْہُ فَہُوَ رَدٌّ))
"Whoever introduces into our religion something that is not part of it, it is rejected."
Reference: Sunan Ibn Majah:14
Reference: Muslim
has a narration with these words:(( مَنْ عَمِلَ عَمَلًا لَیْسَ عَلَیْہِ أَمْرُنَا فَہُوَ رَدٌّ ))
"Whoever does an action which we have not commanded, it is rejected."
Reference: Sahih Muslim:4493
From these blessed ahadith, it is proven that every new act in religion is an innovation (bid'ah) and every new method is rejected and unacceptable.
Now we mention some innovations introduced in the month of Rajab.
➊ Salat al-Raghaib
In the month of Rajab, an innovation called "Salat al-Raghaib" is prevalent among people. First, we describe its manner, which people have fabricated and attributed to the Messenger of Allah, peace be upon him, then we will present the statements of the muhaddithin (scholars of hadith), may Allah have mercy on them, regarding it.
The hadith narrated about "Salat al-Raghaib" begins with the Prophet Muhammad, peace be upon him, saying: (( رَجَبُ شَہْرُ اللّٰہِ وَشَعْبَانُ شَہْرِیْ وَرَمَضَانُ شَہْرُ أُمَّتِی))
"Rajab is the month of Allah, Sha'ban is my month, and Ramadan is the month of my Ummah."
After this, some false virtues of Rajab are mentioned in the hadith, then this statement is attributed to the Prophet Muhammad (peace be upon him): "Whoever fasts on the first Thursday of Rajab, then on the night of Friday between Maghrib and Isha prays twelve rak'ahs in sets of two, reciting in each rak'ah after Surah Al-Fatiha three times Surah Al-Qadr and twelve times Surah Al-Ikhlas. When he finishes the prayer, he should recite this salawat on me seventy times: (اللہم صل علی محمد النبی الأمی وعلی آلہ ) Then he should go into prostration and recite this supplication seventy times: (سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلاَئِکَةِ وَالرُّوْحِ) After that, he should raise his head and recite this supplication seventy times: (رَبِّ اغْفِرْ وَارْحَمْ وَتَجَاوَزْ عَمَّا تَعْلَمْ إِنَّكَ أَنْتَ الْعَزِیْزُ الْأعْظَمُ) Then he should perform the second prostration in the same manner. After this, whatever he asks from Allah will be granted."
Regarding this false hadith, the statements of the muhaddithin (hadith scholars) are as follows:
➊ Ibn al-Jawzi, after narrating this hadith in "Al-Mawdu'at" (The Fabricated Hadiths), says:
"This hadith has been fabricated on the Prophet Muhammad ﷺ, and the Muhaddithin have attributed it to Ibn Jahdam, whom they consider a liar. And I heard from my Sheikh Abdul Wahhab Al-Hafiz that his narrators are unknown. And I myself investigated all the books and found nothing about them."
And Al-Dhahabi, adding to Ibn al-Jawzi's mentioned statement, says: (لَعَلَّہُمْ لَمْ یُخْلَقُوْا) meaning the narrators of this hadith perhaps never existed.
Similarly, Ibn al-Jawzi, after mentioning the fabricated hadith regarding 'As-Salat Al-Alfiyyah,' says:
"There is no doubt that this hadith is fabricated. Most of its narrators are unknown, and some of them are completely weak, making it impossible for such a hadith to have been issued from the Holy Prophet ﷺ. We have seen many people who perform this prayer; when the nights are short, they sleep after it, and they miss the Fajr prayer as well. Meanwhile, ignorant imams of mosques have made this prayer, as well as the 'Salat al-Raghaib,' a means to gather people and reach a high position, and storytellers mention this prayer in their gatherings, even though all of this is far from the truth."
➋ Ibn Rajab says: "All the hadiths narrated about performing Salat al-Raghaib on the night of the first Friday of the month of Rajab are false, invalid, and not authentic. This prayer is considered an innovation (bid'ah) by the majority of scholars, which appeared after the fourth century."
➌ Imam Nawawi says: "The prayer known as Salat al-Raghaib, which consists of twelve rak'ahs performed on the first night of Rajab between Maghrib and Isha, and similarly the one hundred rak'ahs prayer on the fifteenth night of Sha'ban, both of these prayers are very bad innovations. Therefore, one should not be deceived by their mention in 'Qut al-Qulub' and 'Ihya Ulum al-Din.' Nor should one be deceived by the hadith narrated about them because it is entirely false."
➍ Muhammad bin Tahir al-Hindi says: ( صَلَاۃُ الرَّغَائِبِ مَوضُوعٌ بِالْاِتِّفَاقِ ) "Salat al-Raghaib is unanimously fabricated."
➎ Imam Shawkani says: (قَدِ اتَّفَقَ الْحُفَّاظُ عَلٰی أَنَّہَا مَوضُوعَةٌ ۔۔۔وَوَضْعُہَا لَا یَمْتَرِیْ فِیہِ مَنْ لَہُ أَدْنٰی إِلْمَامٌ بِفَنِّ الْحَدِیثِ،وَقَالَ الفَیْرُوزآبَادِی فِی الْمُخْتَصَرِ:إِنَّہَا مَوضُوعَةٌ بِالْاِتِّفَاقِ،وَکَذَا قَالَ الْمَقْدِسِیُّ)
Meaning all the hadith preservers agree that this prayer is fabricated. Even a person with the slightest knowledge of the science of hadith has no doubt or suspicion about its fabrication. Fayruzabadi and similarly al-Maqdisi have explicitly stated that this hadith is unanimously considered fabricated by the muhaddithin.
➏ Maulana Abdul Hay Lakhnawi says: (إِنَّ حَدِیْثَ صَلَاۃِ الرَّغَائِبِ مَوضُوعٌ بِاتِّفَاقِ أَکْثَرِ الْمُحَدِّثِیْنَ أَو کُلِّہِمْ،وَ لَاعِبْرَۃَ بِمَنْ خَالَفَہُمْ کَائِنًا مَنْ کَانَ )
That is, the hadith of "Salat al-Raghaib" is fabricated, and most hadith scholars or all hadith scholars agree on this. And no one who opposes them is credible, whoever they may be.
Besides, Al-Suyuti, Ibn Iraq, and Al-Karmi Al-Maqdisi have also classified this hadith among the fabricated ones.
➋ Specific Fasts of Rajab
One of the innovations of the month of Rajab is the belief in the special virtue of fasting in it and observing specific fasts. However, nothing authentic has been established from the Prophet Muhammad ﷺ regarding the fasts of this month, nor has it been proven that he ﷺ specifically observed fasts in this month.
Allama Ibn al-Jawzi, may Allah have mercy on him, narrated from Imam Al-Saji Al-Hafiz, may Allah have mercy on him, that Imam Abdullah Al-Ansari did not fast in Rajab and also forbade it. He also said:
( مَا صَحَّ فِی فَضْلِ رَجَب وَفِی صِیَامِهِ عَنْ رَسُولِ اللّٰہِ صلي الله عليه وسلم شَیٌْ )
"There is no evidence from the Messenger of Allah ﷺ regarding the virtue of Rajab or the virtue of fasting in it."
And Hafiz Ibn Hajar, may Allah have mercy on him, says:
(لَمْ یَرِدْ فِی فَضْلِ شَہْرِ رَجَبٍ وَ لاَ فِی صِیَامِهِ وَلاَ فِی صِیَامِ شَیْئٍ مِنْہُ مُعَیَّنٍ وَلاَ فِی قِیَامِ لَیْلَةٍ مَخْصُوصَةٍ فِیْہِ حَدِیْثٌ صَحِیْحٌ یَصْلُحُ لِلْحُجَّةِ،وَقَدْ سَبَقَنِی إِلَی الْجَزْمِ بِذَلِكَ الْإِمَامُ أبُو إِسْمَاعِیلَ الْہِرَوِیُّ)
"There is no authentic hadith that can be used as evidence regarding the virtue of the month of Rajab, or the virtue of fasting in it, or the virtue of fasting on any specific day in it, or the virtue of standing in prayer on any specific night in it. And before me, this certain fact was also stated by Imam Abu Ismail al-Harawi."
After this, he says: (وَأَمَّا الْأحَادِیْثُ الْوَارِدَۃُ فِی فَضْلِ رَجَبٍ أَوْ فِی فَضْلِ صِیَامِهِ أَوْ صِیَامِ شَیْئٍ مِنْہُ صَرِیْحَةٌ فَہِیَ عَلٰی قِسْمَیْنِ : ضَعِیْفَةٌ وَمَوْضُوْعَةٌ)
"As for the explicit hadiths regarding the virtue of Rajab or the virtue of fasting in it or the virtue of fasting on any specific day in it, they are of two types: either they are weak or they are fabricated (man-made)."
Imam Shawkani has narrated from Ali bin Ibrahim al-Attar that he said:
(إِنَّ مَا رُوِیَ مِنْ فَضْلِ صِیَامِ رَجَبٍ فَکُلُّہُ مَوْضُوْعٌ وَضَعِیْفٌلاَ أَصْلَ لَہُ)
"All that has been narrated regarding the fasts of Rajab is fabricated, weak, and baseless."
Therefore, when not a single hadith is proven with an authentic chain, it is completely wrong to hold the belief based on false and fabricated hadiths that there is any virtue in specific fasts in the month of Rajab.
One of the false hadiths narrated regarding the virtue of fasting in the month of Rajab is:
(إِنَّ شَہْرَ رَجَبٍ شَہْرٌ عَظِیْمٌ،مَنْ صَامَ مِنْہُ یَوْمًا کَتَبَ اللّٰہُ لَہُ صَوْمَ أَلْفِ سَنَةٍ، وَمَنْ صَامَ یَوْمَیْنِ کَتَبَ اللّٰہُ لَہُ صِیَامَ أَلْفَی سَنَةٍ ، وَمَنْ صَامَ مِنْہُ ثَلاَثَةَ أَیَّامٍ کَتَبَ لَہُ ثَلاَثَةَ آلاَفِ سَنَةٍ ، وَمَنْ صَامَ سَبْعَةَ أَیَّامٍ أُغْلِقَتْ عَنْہُ أَبْوَابُ جَہَنَّمَ ، وَمَنْ صَامَ مِنْہُ ثَمَانِیَةَ أَیَّامٍ فُتِحَتْ لَہُ أَبْوَابُ الْجَنَّةِ الثَّمَانِیَةُ یَدْخُلُ مِنْ أَیِّہَا شَاءَ، وَمَنْ صَامَ خَمْسَةَ عَشَرَ یَوْمًا بُدِّلَتْ سَیِّئَاتُہُ حَسَنَاتٍ،وَنَادٰی مُنَادٍ مِنَ السَّمَاءِ:قَدْ غَفَرَ اللّٰہُ لَكَ،فَاسْتَأْنِفِ الْعَمَلَ،وَمَنْ زَادَ زَادَہُ اللّٰہُ عَزَّ وَجَلَّ)
"Indeed, the month of Rajab is a month of greatness. Whoever fasts for one day in it, Allah records for him a thousand years of fasting. And whoever fasts for two days, Allah records for him two thousand years of fasting. And whoever fasts for three days, Allah records for him three thousand years of fasting. And whoever fasts for seven days, the gates of Hell are closed for him. And whoever fasts for eight days, the eight gates of Paradise are opened for him, and he may enter Paradise through whichever gate he wishes. And whoever fasts for fifteen days, his evils are transformed into good deeds, and a caller from the heavens announces that Allah has forgiven you, so now begin your deeds anew. And whoever fasts more than this, Allah grants him even more."
This hadith has been narrated by Ibn al-Jawzi in "Al-Mawdu'at." Similarly, Al-Dhahabi has also identified two narrators (Ali ibn Yazid and Harun ibn Antarah) and classified it among the fabricated hadiths. Al-Suyuti has also agreed with both of them. Meanwhile, Ibn Iraq has pointed out another narrator (Ishaq ibn Ibrahim al-Khatli) and mentioned that Hafiz Ibn Hajar has held him accountable and said about him (ہو موضوع بلا شک) "This is undoubtedly fabricated."
Similarly, this hadith is also narrated that the Prophet Muhammad (peace be upon him) said:
(مَنْ صَامَ یَوْمًا مِنْ رَجَبٍ وَصَلّٰی فِیْہِ أَرْبَعَ رَکْعَاتٍ یَقْرَأُ فِی أَوَّلِ رَکْعَةٍ مِائَةَ مَرَّۃٍ آیَةَ الْکُرْسِیِّ وَفِی الرَّکْعَةِ الثَّانِیَةِ مِائَةَ مَرَّۃٍ قُلْ ہُوَ اللّٰہُ أَحَدٌ لَمْ یَمُتْ حَتّٰی یَرَی مَقْعَدَہُ مِنَ الْجَنَّةِ)
"Whoever fasts one day in Rajab and prays four rak'ahs in such a way that in the first rak'ah he recites Ayat al-Kursi one hundred times and in the second rak'ah he recites Surah Al-Ikhlas one hundred times, his death will not come until he sees his place in Paradise."
Reference: Takhlees Kitab al-Mawdu'at:432
Regarding this, Ibn al-Jawzi says:
(ہَذَا مَوضُوعٌ عَلٰی رَسُولِ اللّٰہِ صلي الله عليه وسلم وَأَکْثَرُ رُوَاتِہِ مَجَاہِیْلُ)
"This is a fabricated hadith on the Prophet Muhammad ﷺ and most of its narrators are unknown."
Similarly, another hadith attributed to the Prophet Muhammad ﷺ regarding the fasts of Rajab is:
(مَنْ صَامَ ثَلاَثَةَ أَیَّامٍ مِنْ رَجَبٍ کَتَبَ اللّٰہُ لَہُ صِیَامَ شَہْرٍ ۔۔۔وَمَنْ صَامَ نِصْفَ رَجَبٍ کَتَبَ اللّٰہُ لَہُ رِضْوَانَہُ،وَمَنْ کَتَبَ لَہُ رِضْوَانَہُ لَمْ یُعَذِّبْہُ،وَمَنْ صَامَ رَجَبَ کُلَّہُ حَاسَبَہُ اللّٰہُ حِسَابًا یَّسِیْرًا)
"Whoever fasts three days in Rajab, Allah will record for him the reward of fasting the entire month, and whoever fasts fifteen days, Allah will record for him His pleasure, and whoever Allah is pleased with, He will not punish. And whoever fasts the entire month, Allah will take an easy account from him."
Regarding this, Ibn al-Jawzi says:
(ہَذَا حَدِیْثٌ لاَ یَصِحُّ،فَفِی صَدْرِہٖ أَبَانُ ،قَالَ شُعْبَةُ:لَأَنْ أَزْنِیَ أَحَبُّ إِلَیَّ مِنْ أَنْ أُحَدِّثَ عَنْ أَبَان )
"This hadith is not authentic, because at the beginning there is a narrator named Aban, about whom Shu'bah says: If I were to commit adultery, it would be better for me than to narrate from Aban."
Besides this, there are many other hadiths that are narrated from the pulpit and mihrab during the month of Rajab or disseminated through pen and paper. The Noble Prophet ﷺ said:
(( مَنْ کَذَبَ عَلَیَّ مُتَعَمِّدًا فَلْیَتَبَوَّأْ مَقْعَدَہُ مِنَ النَّارِ ))
"Whoever deliberately lies about me, let him take his place in Hell."
This hadith is mutawatir, and Ibn al-Jawzi states that it has been narrated from 98 companions (may Allah be pleased with them), while Ibn al-Salah, citing some hadith scholars, wrote that it was narrated by 62 companions (may Allah be pleased with them), including the Ashra Mubashra. Mulla Ali al-Qari quoted al-Suyuti as saying that it has been narrated from more than one hundred noble companions (may Allah be pleased with them).
Therefore, Imam Nawawi says:
"Fabricating lies against the Prophet Muhammad ﷺ is forbidden and is one of the major sins, among the greatest of sins. It is also one of the great evils, whether it is slander in rulings or in encouragement and discouragement, and there is consensus among all Muslims on this except for the Karamiyyah, who are an innovated sect."
The Messenger of Allah ﷺ strictly forbade fabricating hadith and warned of Hellfire for it.
It is stated: (( َلا تَکْذِبُوا عَلَیَّ ، فَإِنَّہُ مَنْ کَذَبَ عَلَیَّ فَلْیَلِجِ النَّارَ ))
"Do not fabricate lies against me, for whoever fabricates lies against me will surely enter Hellfire.
Reference: Sahih al-Bukhari:106
"He also said: (( مَنْ یَّقُلْ عَلَیَّ مَا لَمْ أَقُلْ ، فَلْیَتَبَوَّأْ مَقْعَدَہُ مِنَ النَّارِ))
"Whoever attributes to me a statement which I have not said, his place is surely Hellfire.
Reference: Sahih al-Bukhari:107
"Narrating the subject of fabricated hadith is also forbidden
Narrating a fabricated hadith without warning that it is fabricated is equivalent to fabricating it. Both the person who fabricates and the narrator of the fabricated hadith fall under the threat mentioned by the Messenger of Allah ﷺ for those who deliberately fabricate hadith. In this regard, the statement of the Prophet ﷺ is very clear:
(( مَنْ حَدَّثَ عَنِّی بِحَدِیْثٍ یَرَی أَنَّہُ کَذِبٌ فَہُوَ أَحَدُ الْکَاذِبِیْنَ ))
"Whoever narrates from me a hadith which he knows to be false, then he is one of the liars."
Reference: Sunan Ibn Majah:38
This is why the scholars of hadith, may Allah have mercy on them, have unanimously declared narrating fabricated hadith as forbidden, whether the hadith concerns rulings and issues or encouragement and warnings. Al-Khatib al-Baghdadi says: (یَجِبُ عَلَی الْمُحَدِّثِ أَنْ لَّا یَرْوِیَ شَیْئًا مِنَ الْأخْبَارِ الْمَصْنُوعَةِ وَالْأحَادِیْثِ الْبَاطِلَةِ الْمَوضُوعَةِ،فَمَنْ فَعَلَ ذَلِكَ بَاءَ بِالْإِثْمِ الْمُبِیْنِ،وَدَخَلَ فِی جُمْلَةِ الْکَذَّابِیْن)
That is, "It is obligatory upon the muhaddith (scholar of hadith) not to narrate any fabricated, false, or forged hadith. Whoever does so commits a clear sin and is counted among the liars."
Imam Nawawi says: (یَحْرُمُ رِوَایَةُ الْحَدِیْثِ الْمَوضُوعِ عَلٰی مَنْ عَرَفَ کَونَہُ مَوضُوعًا أَوْ غَلَبَ عَلٰی ظَنِّہِ وَضْعُہُ،فَمَنْ رَوَی حَدِیْثًا عَلِمَ أَوْ ظَنَّ وَضْعَہُ وَلَمْ یُبَیِّنْ حَالَ رِوَایَتِہِ وَضْعَہُ فَہُوَ دَاخِلٌ فِی ہَذَا الْوَعِیْدِ،مُنْدَرِجٌ فِی جُمْلَةِ الْکَاذِبِیْنَ عَلٰی رَسُولِ اللّٰہِ صلي الله عليه وسلم ) "Whoever knows or strongly suspects that this hadith is fabricated, and then narrates it without stating that it is fabricated, it is forbidden for him, and he falls under this warning. He is among the group of those who lie against the Messenger of Allah, peace be upon him."
Therefore, one should avoid narrating false and fabricated hadiths regarding Rajab or other months, and should inform people about the reality of such prevalent hadiths.
➌ The worship on the twenty-seventh night of Rajab and fasting the next day
It is commonly believed among people that the miracle of the Isra and Mi'raj of the Prophet Muhammad, peace be upon him, occurred on the twenty-seventh night of Rajab. For this reason, they advocate special worship on this night and consider fasting the next day recommended!
The first point in this regard is that there is a severe disagreement among the scholars about the date of the event of Isra and Mi'raj. Hafiz Ibn Hajar, may Allah have mercy on him, has narrated more than ten opinions in
Reference: Fath al-Bari Sharh Sahih al-Bukhari
. One of these opinions is that it occurred one year before the Hijra (in the month of Rabi' al-Awwal, 12 AH of the Prophet). This is the opinion of Ibn Sa'd and others, and the same has been stated with certainty by Nawawi, may Allah have mercy on him, while Ibn Hazm, may Allah have mercy on him, has reported consensus on this, which is not correct. Besides this, Ibn Abi al-'Izz Hanafi, may Allah have mercy on him, has also mentioned this date (one year before Hijra) with certainty. The second opinion is that it occurred eight months before the Hijra (in the month of Rajab, 12 AH of the Prophet). The third opinion is that it occurred six months before the Hijra, and the fourth opinion is that it occurred eleven months before the Hijra. Some have said this, and some have said that.
Maulana Safiur Rahman Mubarakpuri, may Allah have mercy on him, mentioned six opinions of the scholars of Seerah in his famous book
Reference: ’’Ar-Raheeq Al-Makhtum‘‘
. Among them, he quoted one opinion attributed to Allama Mansoorpuri, may Allah have mercy on him, stating that this event occurred in the tenth year of prophethood on the 27th of Rajab. He then rejected accepting this as correct on the basis that the death of Hazrat Khadijah, may Allah be pleased with her, occurred before the obligation of the five daily prayers, that is, in the tenth year of prophethood during the month of Ramadan. Whereas the prayers were made obligatory on the night of Mi'raj. Therefore, according to him, the time of Mi'raj would be after this event, not before it. Similarly, he also declared two other opinions incorrect which date the event even earlier. As for the remaining three opinions (in the twelfth year of prophethood in Ramadan, the thirteenth year of prophethood in Muharram, and the thirteenth year of prophethood in Rabi' al-Awwal), he stated that there is no evidence to prefer one over the others. However, according to him, from the context of Surah Al-Isra, it is inferred that this event belongs to the very last period of the Makkan life.However, the matter that seems closest to the truth to us is that this magnificent event occurred one year before the Hijrah, that is, in the month of Rabi' al-Awwal in the 12th year of the Prophethood. The evidence for this is the statement of Imam Zahri, may Allah have mercy on him, and Hazrat Urwah bin Zubair, may Allah have mercy on him, that the Isra' to Bayt al-Maqdis was one year before your departure to Madinah. This statement has been mentioned by Musa bin Uqbah in his Maghazi, who is among the narrators of the Sahihayn, and regarding his book, Ibn Ma'in, may Allah have mercy on him, says: (کِتَابُ مُوْسَی بْنِ عُقْبَۃَ عَنِ الزُّہْرِیِّ مِنْ أَصَحِّ ہَذِہِ الْکُتُبِ )
"In the books of Seerah, the book of Musa bin Uqbah, which he narrated from Zahri, is among the most authentic books."
Similarly, Imam Malik, may Allah have mercy on him, and Imam Ahmad, may Allah have mercy on him, also authenticated his book.
And Hafiz Abdul Ghani al-Maqdisi, may Allah have mercy on him, preferred this view in his book of Seerah, as Hafiz Ibn Kathir, may Allah have mercy on him, has narrated.
And perhaps Hafiz Ibn al-Qayyim, may Allah have mercy on him, also leans in this direction because he first quoted the statement of Zuhri, may Allah have mercy on him, in
Reference: Zad al-Ma'ad
. Besides this, he also mentioned the statement of Ibn Abd al-Barr, may Allah have mercy on him, and others that this event occurred one year and two months before the Hijra.Therefore, the commonly known fact among the general people that this event took place on the twenty-seventh night of the month of Rajab is not correct because there is no evidence for it from any reliable narration.
The second point is that even if it is assumed that the Prophet Muhammad ﷺ was taken on the Mi'raj (ascension) on this night, how does that prove that special worship should be arranged on this night or that a fast should be observed the next day? Our stance on this matter is very clear: if our beloved Prophet Muhammad ﷺ himself performed any special worship on this night, then we should also do so. And if he ﷺ did not, then we should not either. Or if anyone has proof that the noble companions of the Prophet ﷺ used to specially worship on this night after the event of Mi'raj, then they should present that proof so that we too can follow in the footsteps of those companions and specially worship on this night. But if there is no such proof, and certainly there is none, then we should abandon fabricated superstitions and adhere strictly to the pure religion.
The third point is that all that is said about the virtue of worship on the twenty-seventh night or fasting on the twenty-seventh day is completely false and has no truth.
Maulana Abdul Hay Lakhnawi says: (وَمَا اشْتَہَرَ فِی بِلَادِ الْہِنْدِ وَغَیْرِہٖ أَنَّ صَوْمَ صَبَاحِ تِلْكَ اللَّیْلَةِ یَعْدِلُ أَلْفَ صَوْمٍ فَلاَ أَصْلَ لَہُ)
That is, the belief that fasting on the morning of the Night of Ascension (Shab-e-Miraj) is equivalent to a thousand fasts, which is popular in the Indian subcontinent and elsewhere, is entirely baseless.
In the end, we pray to Allah Almighty to grant us the ability to practice the pure religion and to make our end in this religion. And to grant us the ability to avoid innovating in religion or following invented innovations. Ameen.
Regarding the innovations of Rahb, also listen to this that some people consider performing Umrah in this month as superior, but their belief is not correct because there is no authentic evidence from the Prophet Muhammad ﷺ that performing Umrah in this month has any special virtue. Nor is it proven that the Messenger of Allah ﷺ himself performed Umrah in this month. Urwah bin Zubair narrates that I and Hazrat Ibn Umar رضي الله عنه were sitting near the chamber of Hazrat Aisha رضي الله عنها, I asked Ibn Umar رضي الله عنه whether the Prophet Muhammad ﷺ performed Umrah in Rajab? He said: Yes.
Then I told Hazrat Aisha رضي الله عنها about this, and she said:
"May Allah forgive Ibn Umar, may Allah be pleased with him. By Allah! The Prophet ﷺ never performed Umrah in the month of Rajab, and whenever the Prophet ﷺ went for Umrah, Ibn Umar, may Allah be pleased with him, was always with him. (Yet they have forgotten this fact!)
When Hazrat Aisha, may Allah be pleased with her, said this, Ibn Umar, may Allah be pleased with him, was also listening to her statement. So he remained silent.
And according to the narration of Hazrat Anas, may Allah be pleased with him, the Messenger of Allah ﷺ performed four Umrahs, and all of them were in the month of Dhu al-Qi'dah except the Umrah which he performed along with Hajj. The first Umrah was from Hudaybiyyah in the month of Dhu al-Qi'dah, the second Umrah was the next year, also in Dhu al-Qi'dah, the third was from 'Jaaranah' where he distributed the spoils of Hunayn, and that too was in the month of Dhu al-Qi'dah. While the fourth Umrah was with Hajj."
This proves that the Holy Prophet Muhammad ﷺ did not perform Umrah in the month of Rajab at all. Therefore, it is incorrect to believe that performing Umrah in this month is superior.
Rajab's Konday
Another innovation practiced in the month of Rajab is performing 'Rajab ke Konday' in the name of Imam Ja'far al-Sadiq, may Allah have mercy on him. It is said that a person from India published a story called "Dastan Ajeeb" in which, referring to Hazrat Ja'far al-Sadiq, may Allah have mercy on him, it was written that he said: Whoever performs 'Konday' as a nazar (offering) in my name on the 22nd of Rajab and asks for their need through me, it will surely be fulfilled, and if it is not fulfilled, then on the Day of Judgment my garment will be his and his hand.
Consider this: how can a custom that was invented fourteen hundred years after the death of the Prophet Muhammad ﷺ be a part of the religion? And was the revelation of Imam Ja'far al-Sadiq's (may Allah have mercy on him) will supposed to happen only fourteen hundred years later, why not earlier? And is it possible that a great personality like Imam Ja'far al-Sadiq (may Allah have mercy on him) would have bequeathed the practice of branding in his name, while accepting vows in the name of anyone other than Allah is forbidden! Because a vow is an act of worship, and every act of worship must be dedicated exclusively to Allah. And if anyone other than Allah is associated with any act of worship, it becomes major shirk (polytheism). Therefore, it cannot even be imagined that a great personality like Imam Ja'far al-Sadiq (may Allah have mercy on him) would have bequeathed something that involves shirk.
Then think a little about what connection 22nd Rajab has with Imam Ja'far al-Sadiq, may Allah have mercy on him? On that day, neither was he born nor did he pass away! The real fact is that on that day Hazrat Muawiyah, may Allah be pleased with him, died, and those who speak ill of him falsely attributed this fabricated story to Imam Ja'far al-Sadiq, may Allah have mercy on him, that on this day certain superstitious acts should be performed. In any case, this is a false story and absolutely not trustworthy. Therefore, Muslims should avoid this custom. May Allah keep us steadfast on His Oneness and grant us the ability to stay away from polytheistic beliefs and ideologies. Ameen.
