Pandangan SALAFIIs there any special virtue in fasting during the month of Rajab?.
Praise be to Allaah.
Firstly:
The month of Rajab is one of the sacred months of which Allaah says (interpretation of the meaning):
“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah 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]
The sacred months are: Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram.
Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah 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 Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.
These months are called sacred for two reasons:
1- Because fighting therein is forbidden unless initiated by the enemy
2- Because transgression of the sacred limits therein is worse than at other times.
Hence Allaah 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 haraam and forbidden during these months and at other times, in these months it is more forbidden.
Al-Sa’di (may Allaah have mercy on him) said (p. 373):
In the phrase “wrong not yourselves therein”, the pronoun may be understood as referring to twelve months. Allaah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allaah 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.
Secondly:
With regard to fasting the month of Rajab, there is no saheeh hadeeth 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 sharee’ah.
But there is a report from the Prophet (peace and blessings of Allaah 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 Allaah be upon him) said: “Fast some days of the sacred months and not others.” Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood.
Even if this hadeeth were saheeh, 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 Allaah have mercy on him) said in Majmoo’ al-Fataawa (25/290):
As for fasting in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of them. They are not among the da’eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah 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. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96
Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11)
There is no saheeh hadeeth 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 Saabiq (may Allaah 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 saheeh 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. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah 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. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440.
Praise be to Allaah.
Firstly:
The month of Rajab is one of the sacred months of which Allaah says (interpretation of the meaning):
“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah 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]
The sacred months are: Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram.
Al-Bukhaari (4662) and Muslim (1679) narrated from Abu Bakrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah 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 Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.
These months are called sacred for two reasons:
1- Because fighting therein is forbidden unless initiated by the enemy
2- Because transgression of the sacred limits therein is worse than at other times.
Hence Allaah 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 haraam and forbidden during these months and at other times, in these months it is more forbidden.
Al-Sa’di (may Allaah have mercy on him) said (p. 373):
In the phrase “wrong not yourselves therein”, the pronoun may be understood as referring to twelve months. Allaah states that He has made them a measure of time for His slaves, which they may use for worshipping Him, and thank Allaah 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.
Secondly:
With regard to fasting the month of Rajab, there is no saheeh hadeeth 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 sharee’ah.
But there is a report from the Prophet (peace and blessings of Allaah 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 Allaah be upon him) said: “Fast some days of the sacred months and not others.” Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood.
Even if this hadeeth were saheeh, 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 Allaah have mercy on him) said in Majmoo’ al-Fataawa (25/290):
As for fasting in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of them. They are not among the da’eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah 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. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.” End quote from al-Manaar al-Muneef, p. 96
Al-Haafiz ibn Hajar said in Tabyeen al-‘Ajab (p. 11)
There is no saheeh hadeeth 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 Saabiq (may Allaah 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 saheeh 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. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah 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. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440.
Pandangan Ahlussunnah Wal Jamaah- Question: I'm in Cote d'Ivoire and people are fasting for the month of Rajab. Is it a true Ibadaat or a Bid'ah? Please answer with any helpful information to get the right position.
- Fatwa: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. There is disagreement among scholars concerning fasting the month of Rajab. Some scholars believe it is desirable to fast the month of Rajab for the following:
- General arousal of an interest in fast. This, in fact, is a comprehensive rule with so many proofs.
- Special arousal of an interest in fasting the sacred months, i.e. Rajab, Thul Qi'dah, Thul Hijjah and Muharram. In addition to that, the majority of Muslim scholars believe that is recommendable to fast those months, especially Rajab.
- They based their opinion on the following Ahadeeth:
- Mujeebah al-Baahili reported from his father (or uncle) that the Prophet (PBUP) told him: "Fast during the sacred months and leave (fasting), fast during the sacred months and leave" [Ahmad and Abu Dawood and the words of this Hadeeth are of Abu Dawood's narration.] From Usaamah Ibn Zaid who said: "O Allaah's Messenger! I never find you fasting in any month like you do during the month of Sha'baan'. The Prophet (PBUP) said: That is a month the people neglect. It comes between Rajab and Ramadhaan. It is a month in which the deeds are raised to the Lord of the Worlds. I love that my deeds be raised while I am fasting" [Ahmad and al-Nasaa'i].
- Ash-Shawkaani said: 'As for the apparent meaning of words; Sha'baan is a month the people (the Prophet’s companions) neglect. It is between Rajab and Ramadhaan; they mean that it is desirable to fast Rajab since it appears that the Prophet’s companions honor Sha'baan with fasting as they honor Ramadhaan and Rajab (with fasting). It is also possible that those words mean that the Prophet’s companions honor Sha'baan with fasting as they honor Rajab with sacrifices, since it was a habit of people before Islam to honor it with sacrifices as proven in the Sunnah. But, we think the first opinion is more correct. And Islam effaced the habits and traces of the pre-Islamic period. But, the goal is to state the legality of fasting Rajab from the general and special points of view. In general, there are many Ahadeeth that urge Muslims to fast during the sacred months, and Rajab is one of them. And there are many Ahadeeth concerning legality of unfixed fasts.'
- Then, ash-Shawkaani mentioned some Ahadeeth concerning excellence of fasting Rajab as recorded by al-Tabaraani, al-Baihaqi, Abu Nu'aim and Ibn 'Asaakir .
- He added: 'as-Subki related from Muhammad Ibn Mansoor al-Sam'aani who said that 'There is no strong narration in the Sunnah concerning desirability of fasting Rajab. Then, all narrations that were related in this matter were weak. According to a narration of Ibn Abi Shaibah that Umar used to beat the hands of people to put them in bowls and say: 'Eat! It is a month that was honored before Islam.' Another narration by Ibn Abi Shaibah from Zaid Ibn Aslam who said: 'Allaah's Messenger was asked about the fasting of Rajab and he said: "Why don't you fast in Sha'baan?" Another narration from Ibn 'Umar indicates that it is disliked to fast Rajab.
- ash-Shawkaani added: 'It is clear that if special narrations do not constitute a proof to the desirability of fasting during Rajab, general narrations constitute such an evidence, since there is no proof that makes fasting disliked. As for Abu Dawood's narration from Ibn 'Abbaas that the Prophet Interdicted fasting Rajab. We state that this narration is weak. Here, we state that al-'Iz Ibn 'Abd-us-Salaam dispraised those who prevented people from fasting the month of Rajab as cited from him by Ibn Hajar al-Haitami .'
- However, some scholars believe that it is disliked to fast during the month of Rajab and al-Hanabila are among them depending on the above-mentioned narration of the Hadeeth of Ibn 'Abbaas about 'Umar asking people to eat and stop fasting in that month. Imaam Ibn Qudaamah said: 'It is disliked to single out Rajab with fasting.'
- As for fasting the sacred months, al-Hanaabilah agreed the majority concerning the desirability of fasting during these months. Then, al-Hanaabilah believe if a person leaves fasting one day of Rajab, then the reprehensibility of its fasting is vanished. al-Mirdaawi, may Allah's Mercy be upon him, said: 'It is disliked to single out Rajab with fasting. This is the opinion of Hanbali school, and it is one of the school's issues that are not agreed upon with others.' Then he added: 'We understand from the words of the compiler that it is not disliked to single out any other month except Rajab with fasting, and this is right and there is no disagreement on this point. In other words, reprehensibility is vanished by breaking the fast during Rajab even for one day or by fasting another month of the year.'
- Thus, it becomes clear that fasting the month of Rajab is a controversial issue among scholars of Islam and it is not permissible to use it as a reason to produce discord and disputation among Muslims. So, a person can follow the opinion of the majority or the opinion of Hanaabilah. But, fasting some days of Rajab is desirable in the opinion of all scholars without difference and it is not an innovation.
- At last, we believe that the opinion of the majority is the dominant one.
- Allah knows best
- Reference: The Fatwa Center at Islamweb.net
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