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Rajab, the seventh month of the Islamic calendar, comes after Jumada al-Thani and before Shaban.
Throughout history, Rajab has been known by various names.
It was called Rajab al-Asam (the silent month) because the Arabs would cease fighting during this time, honoring its sanctity. It was also known as Rajab al-Asab (the month of abundance) because Allah's mercy is believed to come down abundantly during this time.
Now, Rajab is also called Rajab al-Murajjab, which means it is highly honored and respected.
Let’s explore the meaning, significance, historical key events, innovations, and key practices of Rajab, as well as when Rajab will be in 2025:
The word Rajab comes from the Arabic term tarjib, which signifies glorification. This name likely reflects the great respect Arabs traditionally gave to this month.
Ibn Faaris stated in Mu’jam Maqaayees al-Lughah (p. 445) that the letters Ra’, Jeem, and Ba’ form a root. It conveys the meaning of supporting something with another.
The phrase “Rajabtu’l-shay” means "I venerated it." The month was named Rajab because people venerated it, which is also held in high esteem in Islamic law.
The sacred month of Rajab is anticipated to begin on January 1, 2025, based on the moon sighting. The 27th of Rajab is expected to fall on January 27, 2025.
Allah (SWT) chose Rajab as one of the four sacred months, giving it special importance for various reasons:
Narrated by Abu Bakr, Prophet PBUH said:
"Time has come back to its original state which it had when Allah created the Heavens and the Earth; the year is twelve months, four of which are sacred. Three of them are in succession: Dhul al-Qadah, Rajab, Dhul-Hijjah, and Muharram."
(Sahih al-Bukhari 4662)
The following are the key historical events that happened in the month of Rajab:
Some innovations practiced in the Islamic month of Rajab include:
A fabricated prayer, commonly performed on the first night of Rajab, which became widespread in the fourth century AH.
Scholars, including Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), have labeled this prayer as a bid’ah (innovation). The hadith supporting it is considered false by scholars of hadith.
Similarly, Salaat Umm Dawood is another innovative prayer performed halfway through Rajab.
Some claim that the Prophet (PBUH) was born on the first night of Rajab or received his mission on the 25th or 27th of this month. However, none of these reports are authentic.
Although some claim the Isra’ took place on the 27th of Rajab, this has been denied by scholars like Ibraaheem al-Harbi.
Some people observe the 27th of Rajab by honoring the Mi'raaj through recitations and celebrations. They also engage in extra acts of worship, such as Qiyaam al-Layl or fasting.
However, there is no credible evidence that the Isra’ and Mi’raaj took place on this date. Additionally, no such celebrations were practiced by the Prophet (PBUH), his companions, or the early generations.
Some gatherings even involve prohibited activities like music. Additionally, the mixing of men and women is forbidden, even during the two Islamic Eids.
The following hadiths indicate that the Prophet (PBUH) did not perform ‘Umrah specifically during Rajab.
Urwah said:
Ibn Umar was asked: In which month did the Messenger of Allah perform Umrah? He said: 'During Rajab.'
So Aishah said: 'The Messenger of Allah did not perform Umrah except that he was with him - meaning Ibn Umar - and he did not ever perform Umrah in the month of Rajab.'"
(Jami at-Tirmidhi 936)
Narrated 'Urwa bin Az-Zubair:
I asked Aisha (whether the Prophet (PBUH) had performed Umra in Rajab). She replied, "Allah's Messenger (PBUH) never performed any Umra in Rajab."
(Sahih al-Bukhari 1777)
Scholars like Shaykh Muhammad ibn Ibraaheem and Imam Abu Shaamah have stated that assigning special significance to ‘Umrah or other acts of worship in Rajab is not supported by Shariah.
However, if someone performs ‘Umrah in Rajab by chance, without attributing special merit to it, then it is permissible.
During the Jaahiliyyah, Arabs would make sacrifices during Rajab as worship to their idols.
With the advent of Islam, this practice was abolished, emphasizing that sacrifices should be offered only to Allah. Scholars had differing views on offering sacrifices during Rajab.
Most Hanafis, Maalikis, and Hanbalis believed that the al-‘Ateerah sacrifice was no longer valid. They cited a hadith stating, “There is no Fir’ and no ‘Ateerah.” (Mishkat al-Masabih 1477)
In contrast, the Shaafa’is maintained that al-‘Ateerah was still recommended. They supported this view with another hadith suggesting that sacrifices could be made at any time.
Ibn Hajar noted that the Prophet Muhammad (peace be upon him) did not abolish the concept of sacrifice entirely. He (PBUH) nullified the notion of it being specific to Rajab.
There is no authentic report from the Prophet (PBUH) or his companions about any special virtue in fasting during Rajab. There are also no benefits of fasting during Rajab.
The prescribed fasting for Rajab is the same as for other months, such as fasting on Mondays, Thursdays, or the three days of al-Beed.
Some scholars explain that "Sirar al-Shahr" refers to fasting at the beginning, middle, or end of the month. Umar (RA) discouraged fasting in Rajab due to its association with pre-Islamic Arab practices.
Imam Ibn al-Qayyim and other scholars confirm that there is no specific merit in fasting this month, and no authentic hadith supports it.
It was narrated that ‘Abdullah, the freed slave of Asma’ bint Abi Bakr, said:
Asma’ sent me to 'Abdullah bin 'Umar, and she said: I have heard that you regard three things as haram: borders on garments, saddle cloths made of bright red cloth, and fasting the whole of Rajab. 'Abdullah said to me: As for what you have mentioned about Rajab, what about one who fasts consistently?
As for what you said about borders on garments, I heard 'Umar bin al-Khattab say: I heard the Messenger of Allah PBUH say: “Whoever wears silk in this world will not wear it in the Hereafter.
(Musnad Ahmad: 181)
May Allah guide us to avoid such innovations.
Here are some of the religious practices you can do in the month of Rajab:
Istighfar, or seeking forgiveness from Allah (SWT), is a key act of worship for Muslims. It helps cleanse one's sins and seek protection from Allah’s wrath.
In a hadith narrated by Ibn ‘Abbas (RA), the Prophet (PBUH) said:
“If anyone constantly seeks pardon from Allah, He will provide relief from every distress, a way out of every hardship, and sustenance from unexpected sources.”
(Sunan Abi Daud)
Muslims should regularly make istighfar to purify themselves from sins, not wait for Ramadan to seek forgiveness.
As the blessed month of Ramadan approaches, it's important to start getting ready. You can create a Ramadan schedule, plan meals, and make a timetable to help you make the most of the holy month.
The hadith narrated by Anas, in which he reported that when Rajab came,
Allah’s Messenger (PBUH) said,
“O Allah, bless us in Rajab and Sha'ban and bring us to Ramadan,” which is considered weak.
Anas also quoted the Prophet (PBUH) as saying, “Thursday night is a very bright night, and Friday is a shining day.”
Mishkat al-Masabih 1369
Al-Baihaqi transmitted the above narration in Kitab ad-Da'awat al-Kabir. However, due to weaknesses in the chain of narration, scholars have classified it as weak (da'if).
In addition to the above practices in Rajab, you can also continue engaging in regular acts of worship during this sacred month. Giving Sadaqah or Sadaqah Jariyah (ongoing charity) regularly is highly encouraged, as they foster a spirit of generosity and compassion.
Incorporating voluntary prayers and dedicating time to recite the Quran can further enhance your spiritual growth. These consistent acts of devotion not only strengthen your connection with Allah.
They also allow you to cultivate a habit of worship that extends beyond this month, enriching your faith throughout the year.
In conclusion, the month of Rajab carries deep meaning and significance within the Islamic calendar. It offers a vital opportunity for reflection, spiritual growth, and preparation for the sacred month of Ramadan.
The historical events associated with this month have profoundly influenced how Muslims observe this time. They highlight the importance of seeking forgiveness and engaging in acts of worship. We should also be aware of the innovations introduced during this month to ensure our practices follow authentic teachings.
WRITTEN BY
Ali Raza (Islamic Jurisprudence)
Ali Raza holds a Master of Arts in Islamic Studies and is an expert in Islamic theology and jurisprudence. Specializing in Zakat, Sadaqah, and other Islamic donations, Ali's writings provide valuable insights into the religious and ethical aspects of charity. His work for Pakistan Sweet Homes aims to educate and inspire readers to support orphan care and charitable initiatives, making him a key contributor to the organization's mission.
Ali Raza holds a Master of Arts in Islamic Studies and is an expert in Islamic theology and jurisprudence. Specializing in Zakat, Sadaqah, and other Islamic donations, Ali's writings provide valuable insights into the religious and ethical aspects of charity. His work for Pakistan Sweet Homes aims to educate and inspire readers to support orphan care and charitable initiatives, making him a key contributor to the organization's mission.
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