Al-Huda
Foundation, NJ U. S. A
the Message Continues ... 8/105
Newsletter for May 2010
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The Month of Rajab
Praise be to Allaah, the One, the Subduer, and blessings and
peace be upon the Chosen Prophet and upon his good and pure
family and companions.
Praise be to Allaah Who says (interpretation of the meaning):
"And your Lord creates
whatsoever He wills and chooses" [al-Qasas 28:68].
The attribute of choosing or selecting is indicative of His
Lordship and Oneness, and of the perfection of His Wisdom,
Knowledge and Power.
One aspect of His choosing and preferring is the fact that He
has chosen some days and months and given them preference over
others. Among the months, Allaah has chosen four which He has
made sacred, as He says (interpretation of the meaning):
"Verily, the number of months with Allaah is twelve months (in a
year), so it was ordained by Allaah on the Day when He created
the heavens and the earth; of them four are Sacred. That is the
right religion, so wrong not yourselves therein."
[al-Tawbah 9:36]
These months are calculated according to the movements of the
moon, not the movements of the sun, as the kuffaar do.
The Sacred Months are mentioned by implication in the Qur'aan,
but their names are not given. Their names are mentioned in the
Sunnah:
It was reported from Abu Bakrah (may Allaah be pleased with him)
that the Prophet SAWS (peace and blessings of Allaah be upon
him) gave his Farewell Sermon and said: "Time has completed its
cycle and is as it was on the Day when Allaah created the
heavens and the earth. The year is twelve months, of which four
are sacred, three consecutive months - Dhoo'l-Qa'dah,
Dhoo'l-Hijjah and Muharram - and the Rajab of Mudar which comes
between Jumaada and Sha'baan." (Reported by al-Bukhaari, no.
1741, in [Kitaab] al-Hajj, al-Khutbah Ayaam Mina; and by Muslim,
no. 1679, in [Kitaab] al-Qisaamah, Baab Tahreem al-Dimaa').
It was called Rajab of Mudar because [the tribe of] Mudar did
not tamper with its timing, unlike the rest of the Arabs, who
used to tamper with the months and change their order depending
on whether they were in a state of war or not. This was the
postponing referred to in the aayah (interpretation of the
meaning):
"The postponing (of a Sacred Month) is indeed an addition to
disbelief: thereby the disbelievers are led astray, for they
make it lawful one year and forbid it another year in order to
adjust the number of months forbidden by Allaah, and make such
forbidden ones lawful."
[al-Tawbah 9:37]
It was also said that the reason why it was attributed to Mudar
was because they venerated it and respected it so much, so it
was attributed to them.
The reason why it is so called.
Ibn Faaris said in Mu'jam Maqaayees al-Lughah (p. 445):
The letters Ra', jeem and ba' form a root which indicates
supporting and strengthening something with another thing. .
Hence the phrase "Rajabtu'l-shay'" means I venerated it. It was
called Rajab because they used to venerate it, and it is also
venerated in Sharee'ah.
The people of the Jaahiliyyah used to call Rajab Munassil al-Asinnah
[the one that causes the sharp heads of weapons to be taken
off], as it was reported that Abu Rajaa' al-'Ataaridi said:
We would a rock, then if we found a better rock we would throw the first one aside and adopt the other. If we could not find a rock, we would make a pile of dirt, then we would bring a ewe and milk it over the pile of dirt, then we would do tawaaf around it. When the month of Rajab came, we would say Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off], and we would not leave any spear or arrow that had an iron piece in it but we would take the metal head off and put it aside during the month of Rajab.
Al-Bayhaqi said: the people of the jaahiliyyah used to venerate
these sacred months, especially the month of Rajab, and they
would not fight during this month.
Rajab is a sacred month
The Sacred months have a special status, which applies also to
Rajab because it is one of these sacred months. Allaah says
(interpretation of the meaning):
"O you who believe! Violate not the sanctity of the Symbols of
Allaah, nor of the Sacred Month."
[al-Maa'idah 5:2]
This means: do not violate their sanctity which Allaah has
commanded you to respect and forbidden you to violate, for this
prohibition includes both vile deeds and vile beliefs.
Allaah says (interpretation of the meaning):
"so wrong not
yourselves therein." [al-Tawbah 9:36] meaning, in the
Sacred Months. The pronoun here [translated here as "therein"]
refers to these four sacred months, as stated by the Imaam of
the Mufassireen, Ibn Jareer al-Tabari (may Allaah have mercy on
him).
So we should pay attention to the sanctity of these four months, because Allaah has singled them out for a special status and has forbidden us to commit sins out of respect for their sanctity, for sins committed at this time are even worse, because of the sanctity of the time which Allaah has made sacred. Hence in the aayah quoted above, Allaah has forbidden us to wrong ourselves even though this - i.e., wronging ourselves, which includes committing sins - is forbidden during all the months of the year.
Fighting during the
sacred months
Allaah says (interpretation of the meaning):
"They ask you
concerning fighting in the sacred months. Say: fighting therein
is a great (transgression)." [al-Baqarah 2:217]
The majority of scholars state that (the prohibition of)
fighting in the sacred months is abrogated by the aayah
(interpretation of the meaning):
Then when the sacred months have passed, then kill the
Mushrikeen wherever you find them."
[al-Tawbah 9:5], and other aayat and reports which are general
in application and which include commands to fight them.
Others say: it is not permissible to initiate fighting during
the sacred months, but it is permissible to continue and
conclude fighting, if it started at a different time. The
fighting of the Prophet SAWS (peace and blessings of Allaah be
upon him) against the people of al-Taa'if is interpreted in this
way, because the fighting had begun at Hunayn in Shawwaal.
The above does not apply to fighting in self-defence. If the
enemy attacks the Muslim lands, it is obligatory for the
inhabitants to defend themselves, whether that happens during a
sacred month or not.Al-'Ateerah
(a kind of sacrifice)
During the Jaahiliyyah, the Arabs used to slaughter a sacrifice
during Rajab as an act of worship towards their idols.
When Islam came, teaching that sacrifices were to be offered
only to Allaah, this deed of the Jaahiliyyah was abolished. The
fuqaha' differed as to the rulings on offering sacrifices during
Rajab. The majority of Hanafis, Maalikis and Hanbalis stated
that the sacrifice of al-'Ateerah was abrogated. Their evidence
was the hadeeth, "There is no Fir' and no 'Ateerah", narrated by
al-Bukhaari and Muslim from Abu Hurayrah.
The Shaafa'is said that al-'Ateerah had not been abrogated, and
they regarded it as mustahabb (recommended). This was also the
view of Ibn Seereen.
Ibn Hajar said: this is supported by the hadeeth narrated by Abu
Dawood, al-Nisaa'i, and Ibn Maajah, and classed as saheeh by al-Haakim
and Ibn al-Mundhir, from Nubayshah, who said:
A man called out to the Messenger of Allaah SAWS (peace and
blessings of Allaah be upon him): We used to offer the sacrifice
of al-'Ateerah during the Jaahiliyyah in the month of Rajab.
What do you command us to do? He said, Offer sacrifices, no
matter which month is it.
Ibn Hajar said: the Messenger of Allaah SAWS (peace and
blessings of Allaah be upon him) did not abolish it in
principle, but he abolished the idea of making this sacrifice
especially in Rajab.
Fasting in Rajab
There is no saheeh report from the Prophet SAWS (peace and
blessings of Allaah be upon him) or from the Sahaabah to
indicate that there is any particular virtue in fasting during
Rajab.
The fasting that is prescribed in Rajab is the same as that
prescribed in other months, namely fasting on Mondays and
Thursdays, and the three days of al-Beed, fasting alternate
days, and fasting Sirar al-Shahr. Some of the scholars said that
Sirar al-Shahr refers to the beginning of the month; others said
that it refers to the middle or end of the month. 'Umar (may
Allaah be pleased with him) used to forbid fasting in Rajab
because it involved resemblance to the Jaahiliyyah. It was
reported that Kharashah ibn al-Harr said: I saw 'Umar smacking
the hands of those who fasted in Rajab until they reached out
for food, and he was saying, This is a month which was venerated
in the Jaahiliyyah. (al-Irwaa', 957; al-Albaani said: it is
saheeh).
Imaam Ibn al-Qayyim said: the Prophet SAWS (peace and blessings
of Allaah be upon him) did not fast for three consecutive months
(i.e., Rajab, Sha'baan and Ramadaan) as some people do, and he
never fasted Rajab at all, nor did he encourage people to fast
this month.
Al-Haafiz ibn Hajar said in Tabayyun al-'Ajab bimaa wurida fi
Fadl Rajab:
No saheeh hadeeth that may be used as evidence has been narrated
concerning the virtues of the month of Rajab or fasting this
month or fasting in any specific part of it, or observing Qiyaam
al-Layl specifically during this month. Imaam Abu Ismaa'eel al-Harawi
al-Haafiz has already stated this before me, and we have
narrated this from others also.
In Fataawa al-Lajnah al-Daa'imah it states: with regard to
fasting specifically in Rajab, we do not know of any basis in
Sharee'ah for doing that.
'Umrah in Rajab
The ahaadeeth indicate that the Prophet SAWS (peace and
blessings of Allaah be upon him) did not do 'Umrah during Rajab,
as it was narrated that Mujaahid said: 'Urwah ibn al-Zubayr and
I entered the mosque, and there was 'Abd-Allaah ibn 'Umar
sitting near the room of 'Aa'ishah (may Allaah be pleased with
her). He was asked, "How many times did the Messenger of Allaah
SAWS (peace and blessings of Allaah be upon him) do 'Umrah?"
He said, "Four times, and one of them was in Rajab." We did not
want to argue with him. We could hear 'Aa'ishah Umm al-Mu'mineen
brushing her teeth (i.e., the sound of the miswaak) in her room.
'Urwah said, "O Mother of the Believers, did you not hear what
Abu 'Abd al-Rahmaan is saying?" She said, "What is he saying?"
He said, "He is saying that the Messenger of Allaah SAWS (peace
and blessings of Allaah be upon him) did 'Umrah four times, one
of them in Rajab." She said, "May Allaah have mercy on Abu 'Abd
al-Rahmaan, [the Prophet SAWS (peace and blessings of Allaah be
upon him)] never did 'Umrah but he witnesses it (i.e., he was
present with him), and he never did 'Umrah during Rajab."
(Agreed upon).
It was reported by Muslim that Ibn 'Umar heard this and did not
say yes or no. Al-Nawawi said: the fact that Ibn 'Umar remained
silent when 'Aa'ishah denied what he said indicates that he was
confused, or had forgotten, or was uncertain. Hence it is an
innovated bid'ah to single out Rajab for making 'Umrah and to
believe that doing 'Umrah in Rajab has a specific virtue.
Nothing to that effect has been narrated, besides the fact that
the Prophet SAWS (peace and blessings of Allaah be upon him) is
not reported to have made 'Umrah during Rajab at all.
Shaykh 'Ali ibn Ibraaheem al-'Attaar (d. 724 AH) said:
One of the things that I have heard about the people of Makkah -
may Allaah increase it in honour - is that they do 'Umrah
frequently during Rajab. This is something for which I know of
no basis, all I know is that it was reported in the hadeeth that
the Messenger of Allaah SAWS (peace and blessings of Allaah be
upon him) said: " 'Umrah in Ramadaan is equivalent to Hajj."
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him)
said in his Fataawaa:
As for singling out some of the days of Rajab for any kind of
good deed, ziyaarah (visiting the House of Allaah, the Ka'bah)
or anything else, there is no basis for this, because Imaam Abu
Shaamah stated in his book al-Bida' wa'l-Hawaadith: specifying
acts of worship at times that were not specified by sharee'ah is
wrong; no time is to be regarded as better than any other except
in cases where the sharee'ah gave preference to a certain act of
worship at a certain time, or stated that any good deed done at
this time is better than good deeds done at other times. Hence
the scholars denounced the practice of singling out the month of
Rajab for doing 'Umrah frequently.
But if a person goes for 'Umrah during Rajab without believing
that this has any particular virtue and because it is just a
coincidence that it is easier for him to go at this time, then
there is nothing wrong with that.
Bid'ah and innovations
in the month of Rajab
Innovation in religion is one of the serious matters which go
against the Book of Allaah and the Sunnah. The Prophet SAWS
(peace and blessings of Allaah be upon him) did not die until
after the religion had been perfected. Allaah says
(interpretation of the meaning):
"This day, I have perfected your religion for you, completed My
favour upon you, and have chosen for you Islam as your
religion."
[al-Maa'idah 5:3]
It was reported that 'Aa'isha (may Allaah be pleased with her)
said: the Messenger of Allaah SAWS (peace and blessings of
Allaah be upon him) said: "Whoever innovates something in this
matter of ours which is not a part of it, will have it
rejected." (Agreed upon).
According to a report narrated by Muslim: "Whoever does an
action which is not a part of this matter of ours will have it
rejected."
Some people have innovated a number of practices in Rajab,
including the following:
- Salaat al-Raghaa'ib.
This prayer became widespread after the first and best
centuries, especially in the fourth century AH. Some liars
fabricated this prayer, which is done on the first night of
Rajab. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him) said:
Salaat al-Raghaa'ib is bid'ah according to the consensus of the
scholars of religion, such as Maalik, al-Shaafa'i, Abu Haneefah,
al-Thawri, al-'Oozaa'i, al-Layth and others . The hadeeth that
is narrated concerning it is a lie according to the consensus of
the scholars who have knowledge of hadeeth.
- It was
reported that major events happened in the month of Rajab, but
none of these reports are true. It was reported that the Prophet
SAWS (peace and blessings of Allaah be upon him) was born on the
first night of Rajab, and that he received his Mission on the
twenty-seventh, or twenty-fifth of this month. None of this is
correct. It was reported with an isnaad that is not saheeh from
al-Qaasim ibn Muhammad that the Prophet's Night Journey (al-Israa')
took place on the twenty-seventh of Rajab. This was denied by
Ibraaheem al-Harbi and others. One of the innovations that take
place during this month is the recitation of the story of the
Mi'raaj, and celebrations to commemorate it on the
twenty-seventh of Rajab, or singling out this night to perform
extra acts of worship such as Qiyaam al-Layl or fasting during
the day, or rejoicing and celebrating. Some celebrations are
accompanied by haraam things such as mixing of men and women,
singing and music, all of which are not permitted on the two
Eids which are prescribed in Islam, let alone innovated
celebrations. Add to that the fact that there is no proof that
the Israa' and Mi'raaj happened on this date. Even if it were
proven, that is no excuse for holding celebrations on this date,
because nothing of the kind has been reported from the Prophet
SAWS (peace and blessings of Allaah be upon him) or from his
companions, may Allaah be pleased with them, or from any of the
Salaf (early generations) of this Ummah. If it were a good
thing, they would surely have done it before us. May Allaah help
us.
- Salaat Umm
Dawood halfway through Rajab.
- The du'aa's
which are recited specifically during Rajab are all fabrications
and innovations.
- Visiting
graves specifically in Rajab is bid'ah, because graves are to be
visited at any time of the year.
We ask Allaah to make us of those who venerate the things that
He has made sacred and adhere to the Sunnah of the Prophet SAWS
(peace and blessings of Allaah be upon him) outwardly and
inwardly, for He is the One Whom we should ask and He is Able to
do that. And the close of our request is: praise be to Allaah,
the Lord of 'Aalameen (mankind, jinns and all that
exists).
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