Rajab: First Hijrah from Makkah to Land of Just Ruler

 

The series of persecutions against Muslims started late in the fourth year after Prophet Muhammad received the message.

It started slowly at first, but steadily accelerated. It worsened day by day and month by month until the situation got so extremely grave.

In  the middle of the fifth year it became no longer tolerable; so the Muslims began to seriously think of feasible ways to avert the painful tortures meted out to them.

Revelation of Surah Al-Kahf

It was at that gloomy and desperate time that Surah Al-Kahf (Chapter 18) was revealed comprising definite answers to the questions with which the polytheists of Makkah constantly pestered the Prophet (Peace and blessings be upon him).

It comprises three stories that include highly suggestive parables for the true believers to assimilate. The story of the Companions of the Cave implies implicit guidance for the believers to emigrate from places of aggression pregnant with the peril of enticement away from the true religion:

{Hence, now that you have withdrawn from them and all that they worship instead of God, take refuge in the cave. God may well spread His grace over you and make fitting arrangements for you in your affairs.’} (Al-Kahf 18:16).

Next, there is the story of Al-Khidr and Musa (Peace be upon him); it was a clear and delicate reference to the vicissitudes of life.

Future circumstances of life are not necessarily the products of the prevalent conditions; they might be categorically the opposite. In other words, the war waged against the Muslims would in the future assume a different turn.

Furthermore, there is the story of Dhul-Qarnain, the powerful ruler of west and east. This story says explicitly that Allah helps His righteous servants inherit the earth and whatever in it. It also shows how Allah raises a righteous man every now and then to protect the weak against the strong.

Surah Az-Zumar Suggests Immigration

Surat Az-Zumar (Chapter 39) was then revealed pointing directly to migration and stating that the earth is spacious enough and the believers must not consider themselves constrained by the forces of tyranny and evil:

{For those who do good in this world there is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account.} (Az-Zumar 39:10).

The Prophet (PBUH) had already known that the king of Abyssinia was a fair ruler who would not wrong his subordinates. So, he permitted some of his followers to seek asylum there in Abyssinia.

The First Hijrah

In Rajab of the fifth year of Prophethood, a group of twelve men and four women left for Abyssinia. Among the emigrants were `Uthman bin `Affan and his wife Ruqaiyah [the daughter of the Prophet (Peace and blessings be upon him)].

They sneaked out of Makkah under the heavy curtain of a dark night and headed for the sea where two boats happened to be sailing for Abyssinia, their destination.

News of their departure reached the ears of Quraish. So some men were dispatched in their pursuit. But the believers had already left Shuaibah Port towards their secure haven where they were received warmly and accorded due hospitality.

The Quran Touches the Polytheists Hearts

In Ramadan of the same year, the Prophet (Peace be upon him) went into the Holy Sanctuary where there was a large host of Quraish polytheists, including some notables and celebrities. Suddenly he began reciting Surat An-Najm (Chapter 41).

The awe-inspiring Words of Allah descended unawares upon the polytheists and they immediately got stunned by them.

It was the first time for them to be shocked by the truthful Revelation. They used to talk loudly and insolently during recitation to prevent true listeners from hearing.

{And those who disbelieve say, “Do not listen to this Quran and speak noisily during [the recitation of] it that perhaps you will overcome.”} (Fussilat 41:26)

When the unspeakably fascinating Words of Allah came into direct contact with their hearts, they were entranced and got oblivious of the materialistic world around them; they were caught in a state of full attentiveness to the Divine Words to such an extent that when the Prophet (Peace be upon him) reached the stormy, heart-beating ending, {So fall you down in prostration to Allah and worship Him (Alone).} (An-Najm 53:62), the idolaters, unconsciously and with full compliance, prostrated themselves in absolute god-fearing and stainless devotion.

The Polytheists Shock

It was a moment of truth that pierced the hearts of the haughty and the scoffers. They were shocked to realize that Allah’s words had conquered their hearts, and had accomplished what they had been trying to destroy.

Their co-polytheists who had not been present on the scene reproached and blamed them severely.

So, they began to fabricate lies and calumniate the Prophet (Peace and blessing be upon him) alleging that he had attached to their idols great veneration and ascribed to them the power of desirable intercession.

All of these were desperate attempts to justify prostrating themselves with the Prophet (PBUH). Of course, this foolish and iniquitous slanderous behavior was in line with their continuous practice of telling lies and plot hatching.

Rumors Reach Abyssinia

News of this incident was misreported to the Muslim emigrants in Abyssinia. They were informed that the whole of Quraish had embraced Islam so they decided to make their way back home.

They arrived in Makkah in Shawwal of the same year. When they were only an hour’s travel from Makkah, the reality of the situation was discovered. Some of them returned to Abyssinia and others sneaked secretly into the city or went in publicly but under the tutelage of a local notable.

However, due to the news that transpired to the Makkans about the good hospitality and warm welcome that the Muslims were accorded in Abyssinia, the polytheists got terribly indignant and started to mete out severer and more horrible maltreatment and tortures to the Muslims.

Thereupon the Messenger of Allah (Peace and blessings be upon him) deemed it imperative to permit the helpless Companions to seek asylum in Abyssinia for the second time.

Migration this time was not as easy as it was the previous time; Quraish was on the alert to the least suspicious moves of the Muslims. In due course, however, the Muslims managed their affairs too fast for the Quraishites to thwart their attempt of escape. The group of emigrants this time comprised eighty three men and nineteen or, in some versions, eighteen women.

- aboutislam.net

Note: This article is based on the book “The Sealed Nectar” and has been modified for editorial purposes.

About Safi-ur-Rahman al-Mubarkpuri

Sheikh Safi-ur-Rahman al-Mubarkpuri was born and received his education in India. He taught jurisprudence and Hadith in the Salafi University and worked as the editor in chief of its magazine Muhaddith. He worked in the Sunnah Center affiliated with the Islamic University in Madinah, Saudi Arabia. He authored a number of books, including Ar-Rahiq Al-Makhtum (The Sealed Nectar) which was honored by the World Muslim League with the first prize in a contest about the Prophet's biography.

Can Muslim Make New Year’s Resolutions?

 

With the new year upon us, it is a common practice to reflect on the past year and how one can improve their life in the coming year.

People may come up with specific “resolutions” to change their behavior or to accomplish a certain goal; common resolutions are to eat healthier, quit smoking, and to spend more time with loved ones.

The start of a new year (including the Islamic new year, beginning with the month of Muharram) does not have any specific celebrations or acts of worship attached to them.

However, it is a praiseworthy act any time of the year to engage in self-reflection, to feel proud and grateful for our good deeds, and to acknowledge where we may be falling short and in need of improvement.

Making resolutions can help pinpoint exactly what we want to achieve, thus making it easier to come up with plans to reach these goals.

There are some things to keep in mind when making resolutions, regardless of the time of year.

Intentions Matter

There are two important parts that make up human behavior: intentions and actions.

Intentions are the thought processes that people have, and actions are what people physically do/are manifestations of these thoughts.

Allah judges both our intentions and actions. A famous Hadith Qudsi says:

“Verily, Allah has recorded good and bad deeds and Allah made them clear. Whoever intends to perform a good deed but does not do it, then Allah will record it as a complete good deed. If they intend to do it and do so, then Allah the Exalted will record it as ten good deeds up to seven hundred times as much or even more. If they intend to do a bad deed and does not do it, then Allah will record for them one complete good deed. If they do it, then Allah will record for them a single bad deed.” (Recorded by Bukhari and Muslim)

If a person makes a resolution to do a good deed, such as giving charity, and they don’t end up doing it, they will still receive a reward for it because they had a good intention.

Take Care With How You Word Your Resolution

In Islamic law, there are different degrees of making intentions to do things.

Oaths, for example, involve a person saying out loud that they swear by Allah to do or not do a certain thing.

Vows involve a person saying out loud that they swear that if a desired event happens, they will perform an act of worship.

Vows and oaths, since they are said out loud and involve swearing to Allah to do something, are considered legally binding and entering into a kind of contract with Allah.

If a person breaks their vow or oath, they are required to pay an expiation for it, which varies case by case.

When making a resolution, especially something casual like a new year resolution that one may not follow through with, it is important to make sure that one is not entering themselves into a vow or oath, unless they are sure that they can keep their resolution and are prepared to offer expiation if they can’t keep it.

Quality Over Quantity

While feeling excited and motivated about self-improvement plans are admirable, sometimes people get overly enthusiastic and set goals for themselves that are unrealistic.

When people try to take on too much too quickly, or without a strategy in place, they may get discouraged and give up on their goals altogether.

This can be avoided by following the advice of the Prophet, peace be upon him, as mentioned in this hadith:

“The most beloved of deeds to Allah are those that are most consistent, even if it is small.” (narrated by Bukhari and Muslim)

Choose goals that are not too difficult and can be done on a regular basis, and stick to them as best you can.

For example, instead of resolving to pray tahajjud (the optional night prayer) every day, start off with just doing it once a week, or even once every two weeks.

Once you get that down, then you can increase the number of days you do it and the amount of time spent during each prayer session.

This way it becomes established as a sustainable habit, instead of trying to do it all at once and then quickly losing steam.

Slow and Steady Wins the Race

Keep in mind that the Quran was revealed over a period of 23 years.

If Allah had revealed it all at once, it would have been overwhelming to the believers.

Alcohol was not forbidden immediately, but rather gradually, so as to make it easier for those who drank to wean themselves off it.

May Allah grant us all a wonderful, happy, blessed new year, and may Allah help us fulfill all our goals so that we may become the best we can be, Ameen!

Allah knows best.

- aboutislam.net

About Anne Myers

Anne Myers is a proud Wellesley College graduate and holds a Master of Divinity focusing in Islamic studies. She has experience in pastoral care in hospital and university settings. Her passions include Islam, feminism, traveling, reading, watching cooking competitions, and her cats.

What are the 4 Sacred Months in Islam?

 

Allah subhanahu wa ta’ala (Glorified and Exalted) says in the Quran:

“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 […]” (Quran 9: 36)

So there are four sacred months, and the Prophet taught us what they are. 

Narrated AbuBakrah: The Prophet (ﷺ) gave a sermon during his hajj and said:

“Time has completed a cycle and assumed the form of the day when Allah created the heavens and the earth. The year contains twelve months of which four are sacred, three of them consecutive, Dhul-Qa’dah, Dhul-Hijjah and Muharram, and also Rajab of Mudar which comes between Jumada and Sha’ban.” [Sunan Abi Dawud]

Accordingly, the four sacred months are Rajab, Dhul Q’ada, Dhul Hijjah, and Muharram. 

Why are they sacred?

Because Allah said they are sacred and Allah is The One who gives meaning, purpose, value and the laws to what He creates in the heavens and the earth and then teaches us what benefits us. 

“It is He Who made the sun a radiant source and the moon a reflected light, with precisely ordained phases, so that you may know the number of years and calculation ˹of time˺. Allah did not create all this except in truth [for a purpose]. He makes the signs clear for people of knowledge.” (Quran 10: 5)

The fact that they’re scared means that no fighting, transgression or injustice should be done in those sacred or forbidden months.

What special acts to do in the sacred months?

The most special thing to do in the sacred months is to not wrong oneself, and that is by avoiding committing sins because sins committed in the sacred months are worse and more severe in the Sight of Allah. He said:

“[…] so do not wrong yourselves during them” (Quran 9: 36)

Those months are intended to heighten our state of God-consciousness as both the rewards and sins are magnified in the Sight of Allah in those months. 

Accordingly, one must monitor and purify his/her internal thoughts as well as actions to avoid wronging the self by committing hidden or manifest wrongdoings. And if one slips, they must hasten to do sincere tawba (repentance). 

Being conscious of the sacred months in Islam and honoring them at heart is a sign of piety and brings goodness from Allah. As Almighty says:

“…and whoever honors the sacred ordinances of Allah – it is best for him in the sight of his Lord.” (Quran 22: 30)

“…and whoever honours the symbols of Allah, it is certainly out of the piety of the heart.” (Quran 22: 32)

Reap the fruits

Additionally, one must seize the high rewards of special acts encouraged in some days of those months. For example:

• There is no other time wherein doing good deeds is more beloved to Allah than the first 10 days of Dhul Hijjah. Narrated Ibn ‘Abbas: The Messenger of Allah (ﷺ) as saying: There is no virtue more to the liking of Allah in any day than in these days, that is, the first ten days of Dhul Hijjah. They (the Companions) asked: Messenger of Allah, not even the struggle in the path of Allah (Jihad)? He said: (Yes), not even the struggle in the path of Allah, except a man who goes out (in the path of Allah) with his life and property and does not return with any of them. [ Sunan Abi Dawud] 

• Hajj is performed in Dhul Hijjah, and the reward of an accepted Hajj is nothing less than Paradise. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, “(The performance of) ‘Umrah is an expiation for the sins committed between it and the previous ‘Umrah; and the reward of Hajj Mabrur (accepted Hajj following the Prophet’s way) is nothing but Jannah.” [Al-Bukhari and Muslim].

• Fasting the Day of Arafah (9th of Dhul-Hijjah) – for one who is not in Hajj-  expiates the sins of the year before it and the year after it. The Prophet (PBUH) said: “Fasting on the day of Arafah is an expiation for the preceding year and the following year.” [Muslim]

• One is also encouraged to fast in the month of Muharram, as the Prophet (peace and blessings upon him) said: “and the most excellent fast after (fasting) in the month of Ramadan is the fast in God’s month al-Muharram.” [Sahih Muslim].

• The Day of Ashura that occurs on the 10th of Muharram also has a major reward. As the Prophet (PBUH) was asked about observing As-Saum (the fast) on the 10th day of Muharram, and he replied, “It is an expiation for the sins of the preceding year.” [Muslim].

Heightening God-consciousness

So, there are many opportunities for major rewards in those months.

Also, being sacred/forbidden means they heighten one’s sense of presence and mindfulness of Allah in order to help one be more disciplined holistically and God-conscious.

And Allah knows best. 

- aboutislam.net

About Dina Mohamed Basiony

Dina Mohamed Basiony is a writer based in Cairo, Egypt. She specializes in Islam and spirituality. Dina holds an MA and BA in Journalism and Mass Communication from the American University in Cairo.

5 Favorite Things About Month of Rajab

 

One of the four sacred months on the Islamic calendar, the days of Rajab offer an abundance of blessings and the perfect time for reflection.

Here are our five very favorite things about the month of Rajab.

“The letters Raa-jeem-baa form a root, which indicates supporting and strengthening something with another thing. It was called Rajab because they used to respect it.”-Ibn Faaris

5. Rajab heralds our spiritual season that ends with Eid Al Fitr

The month of Rajab is different from the other sacred months (Dhul-Qi`dah, Dhul-Hijjah, and Muharram) because it stands alone on the Islamic calendar; Rajab is five months after the others.

This makes it a special reminder to, well, be more mindful.

Imagine Ramadan without Rajab—it’s like being suddenly slammed into the very busy month, whereas if we observe the beauty of Rajab, we may glide more smoothly into Ramadan.

In the month of Rajab you sow the seeds, in Sha`ban you irrigate them, and in Ramadan you reap the harvest.” -Imam Abu Bakr al-Warraq

4. Fighting is off limits

While we know this in terms of warfare—it is prohibited for Muslims to initiate any fighting with others during Rajab to make umrah possible—but how can we translate that to our individual selves?

What if we use the month of Rajab to swallow our anger and pride, not engage in arguing with others, and instead strive for peaceful solutions to even the smallest of problems?

That’s some pretty good nafs training, again, especially with Ramadan coming right up.

3. Breaching sacred limits is magnified

Hand in hand with the no-fighting clause, transgressions of the sacred limits (i.e., sinning) during Rajab are worse than at other times.

Don’t fret! Again, this is a good time to reel yourself in so that next month you can focus less on reducing your sins and more on raking in blessings.

2. Forgive, Forgive, Forgive

Rajab is also known as “the season of forgiving.”

Prophet Muhammad used to say,

“Rajab is a month of seeking forgiveness, so seek forgiveness from Allah; He is verily the Forgiver and the Merciful.”

There are many duas that people use during this month to ask Allah for forgiveness.

We also suggest that you recognize that you were not made to be perfect and consider forgiving yourself too.

Often, it is easier to seek forgiveness when we have fully accepted our faults in a compassionate way.

1. Our favorite story from Islamic history happened in Rajab

Better than any science fiction, Al Isra’ wal Mi’raaj—”The Night Journey and Ascension”—is a great miracle gifted to Muslims so that we may peek at Allah’s magnificence.

It is reported in Hadith literature, that the Messenger of Allah was carried from the Sacred Mosque in Makkah to the “Farthest Mosque” (Al-Masjid al-Aqsa) in Jerusalem on a creature called Al-Buraq in the company of the archangel Gabriel (peace be upon him).

There he led a congregational prayer of the prophets of God.

Then Gabriel took him to the heavens, where he met the prophets Adam, John, Jesus, Idris, Aaron, and Moses (peace be on them all).

In the seventh heaven, he met Abraham (peace be on him).

He was then brought into the Divine Presence. The details of this encounter are beautifully detailed in the beginning of surat An-Najm (52). Read more here.

- aboutislam.net

MyIslam team prays that you discover many blessings during this sacred month of Rajab.

Can You Sleep in a Mosque?

 

If you go to a mosque, you may stay as long as you wish. You are only required not to say or do what is forbidden. Suppose you go to a mosque and spend a few hours, you may offer your prayers when they are due and you may offer voluntary prayers and recite a short or a long passage from the Qur’an. After a while you may wish to just sit down and think or relax.

Sleeping in the Mosque is not forbidden. Indeed, it is permissible, and it is recommended in certain cases. The Prophet (peace be upon him) has encouraged us to do the Sunnah of itikaf, which means staying in the mosque for an extended period, which may last for several days, particularly in the last ten days of Ramadan.

This means that a person may stay in the mosque for several days. When he does, he may go to his home to attend to his family’s needs and come back. He will be rewarded for that.

Having said that, we would like to conclude that using the mosque as a sleeping place is not a good practice. Indeed, it is discouraged because the mosque is not meant for sleeping.

Almighty Allah knows best.

Source: www.islamicity.com

Why Should I Read the Quran Daily?

 

Reciting and reflecting over the Quran and devoting time regularly to its study and its’ implementation in one’s life has tremendous benefits here and in the Hereafter.

So, let us see a few of them in order to attach ourselves more firmly to the Quran. Each benefit is an inspiration for us.

Reading and reflecting over the Quran fulfills an Islamic duty

Indeed the Prophet (peace be upon him) summarized this Religion with his statement:

“The Religion is naseehah (loyalty or sincerity)!”

So then Tameem ibn Aws, may Allah be pleased with him, said, “We asked, ‘To whom?’”

He said:

“To Allah, His Book, His Messenger, the leaders of the people, and their common folk.” [Muslim]

The sincerity that is due to the Book of Allah includes its regular recitation, learning the rules of tajweed and reciting it beautifully.

It also includes learning about its tafseer and the reasons for its revelation.

We should also affirm that it is the Truth—the perfect Speech of Allah and not part of the creation—and honor it and defend it.

Last, but most important, we must abide by the orders and prohibitions found in it, teach it, and call others to it. [See Jaami’ul-’Uloom wal-Hikam of Ibn Rajab Al-Hambalee]

So by reading and reflecting over the Quran, one fulfills an obligation and is rewarded for that.

Upon fulfilling this obligation, the Qur’an then becomes a proof for him on the Day of Judgment!

The Quran will be a proof for us on the Day of Judgment

This is due to the Prophet’s statement:

“And the Quran is a proof for you or against you.” [Muslim]

So, if the Quran is in front of you it will lead you to Paradise (Jannah), if it is behind you it will drag you to Hell (Jahannam).

We need to think carefully about our position with the Quran: Are we neglecting it, contradicting it, ignoring its orders and prohibitions, do we deeply reflect over it?

Will it be in our favor on the Day of Judgment?

We ask Allah to make the Quran a proof for us, and not a proof against us, on that Day.

The Prophet said:

The Quran is an intercessor, something given permission to intercede, and it is rightfully believed in. Whoever puts it in front of him, it will lead him to Paradise; whoever puts it behind him, it will steer him to the Hellfire. [An authentic hadith found in At-Tabaraanee, on the authority of ‘Abdullaah ibn Mas’ood]

Your status in this life will be raised

In Saheeh Muslim, we find how ‘Umar ibn Al-Khattaab, understood this principle: Some men came to question him during his khilaafah about the leadership of Makkah.

They asked, “Who do you use to govern Makkah?”

He said, “Ibn Abzaa.” They asked, “And who is Ibn Abzaa?”

Umar replied, “A freed slave from those we freed.”

They remarked, “You left a freed slave in charge of the people of the Valley (the noble tribes of the Quraysh)!?!?”

So he answered them,

Verily he is a reader of the Book of Allah and is knowledgeable about the obligations of the Muslims. Haven’t you heard the statement of your Messenger: “Verily Allah raises some people by this Book and lowers others by it.

You will be from the best of the people in this life, and the Next

‘Uthmaan, may Allah be pleased with him, said that the Prophet (peace be upon him) said:

The best of you are the ones who learn the Quran and teach it to others. [Al-Bukhari]

‘Abdullaah ibn ‘Amr ibn Al-’Aas heard the Prophet (peace be upon him) saying:

It will be said to the companion of the Quran: Read and elevate (through the levels of the Paradise) and beautify your voice as you used to do when you were in the dunya! For verily, your position in Paradise will be at the last verse you recite! [Abu Daawood and At-Tirmithee, sahih]

In Summary:

It is essential for a Muslim to read the Quran. S/he must understand it. There are added benefits (blessings) in reading the Quran in Arabic.

The best practice is set a time (say, after Fajr) to read the Quran each day, read the Arabic and then, if one doesn’t understand Arabic, read the translation in your own language.

Also, one should try to find a scholar or a study circle to improve his understanding of the Quran.

- aboutislam.net

About Daud Matthews

Daud Matthews was born in 1938, he embraced Islam in 1970, and got married in Pakistan in 1973. Matthews studied physics and subsequently achieved Chartered Engineer, Fellow of both the British Computer Society and the Institute of Management.He was working initially in physics research labs, he then moved to computer management in 1971. He lived and worked in Saudi Arabia from 1974 to 1997 first with the University of Petroleum and Minerals, Dhahran,and then with King Saud University in Riyadh. He's been involved in da'wah since 1986.

Month of Rajab Is Very Special: Here Is Why!

 

A Sacred Month

Month of Rajab is one the four sacred months mentioned in the Quran during which war and fighting are not allowed. We read in the Quran what gives the meaning of:

*{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…}* (Quran 9:36)

The other three sacred months are Dhul-Qidah, Dhul-Hijjah, and Muharram. Some scholars call the month of Rajab, Rajab al-Haram because it is one of the four sacred month.

The concept of fighting is comprehensive. It can refer to fighting anger, fighting depression, fighting bad habits, fighting injustice, etc.

So, every Muslim should fight all these things the whole year round especially in Rajab.

In the Sunnah, we read the following hadith about the sacred months:

“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-Qidah, Dhul-Hijjah and Al-Muharram, and (the fourth being) Rajab Mudar which stands between Jumad (Ath-thani) and Shaban.” (Al-Bukhari)

In this hadith, the Prophet (peace be upon him) gave the month of Rajab another name which is Rajab Mudar. It is named after the tribe of Mudar because they used to respect this month.

Other Names

As the hadith indicates, three of the four sacred months are consecutive and the month of Rajab comes 5 months after the month of Muharram. For this reason, some scholars call it Rajab al-Fard, i.e. the solitary Rajab.  

There are fifteen other names given to the month of Rajab mentioned by Imam Ibn Hajar Al-Asqalani in his famous Book Tabyeen Al-Ajab bima Warada fi Fadl Rajab.

Hadiths about Rajab

Muslim scholars agree that there is no single authentic hadith about the excellence of the of the month of Rajab except the above-quoted hadith about its being one of the four sacred months.

About offering specific acts of worship like fasting and charity in Rajab, there is no single authentic hadith reported from the Prophet except this hadith which reads:

Usamah Ibn Zaid said: “I said: ‘O Messenger of Allah, I do not see you fasting any month as much as Shaban.’ He said: ‘That is a month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting.”‘ (An-Nasa’i)

Based on the understanding of this hadith, scholars maintain that the Prophet made a similarity between Rajab and Ramadan in terms of being occasions to offering good deeds.

As Ramadan is the month of fasting, it is recommended to observe fasting in Rajab. However, fasting in Rajab does not entail any special reward. It is like fasting in any month of the year.

Muslims like to fast in Rajab as it is their gateway to Ramadan. Those who have missed some days of fasting prefer to make them up in Rajab. Women who could not fast in Ramadan because of their menses prefer to make up the missed days in Rajab and Shaban.

Also, it is an act of the sunnah to fast three days in each month. Abu Hurairah (may Allah be pleased with him) reported:

My friend (the Messenger of Allah) directed me to observe fast for three days in every month, to perform two rakahs (optional) Duha prayer at forenoon and to perform the Witr prayer before going to bed. (Al-Bukhari and Muslim)

These three days are usually the thirteenth, fourteenth and fifteenth of every month in the Islamic calendar.

It was narrated from Jubair ibn Nufair that Aishah said:

“The Messenger of Allah used to be keen to fast on Mondays and Thursday.” (An-Nasa’i)

Based on these narrations, there is no wonder why some Muslims like to fast in Rajab.

As Ramadan is the month of zakat al-fitr, Muslims like to give charity in Rajab and Shaban. These three months are a golden season for giving charity.

There is also nothing called Salat al-Raghaib which is twelve rakahs that are offered between Maghrib and Isha on the night of the first Friday in Rajab. There is no hadith that the Prophet did it, or any of his companions, or any of the best generations of Muslims. 

Month of Al-Isra and Al-Miraj

Some biographers argue that the event of the Prophet’s journey from Makkah to Jerusalem and his ascension to Heaven, better known as Al-Isra and Al-Miraj, took place on the 27th of Rajab.

Therefore, they attach great merits and virtues to this month. The event of Al-Isra was a turning point in Islamic history. It was meant to honor the Prophet and strengthen his heart and to comfort him after the death of his wife Lady Khadija (may Allah be pleased with her) and his uncle Abu Talib.

This event also reminds us of the significance of Al-Aqsa mosque to which early Muslims used to direct their faces in prayer before the command from Allah came to make the Kabah in Makkah the direction of Muslim prayer.

By the way, there is no authentic hadith that recommends fasting on the 27th of Rajab. If it coincides with a Monday or a Thursday, you can fast it.

Practical Tips

Apart from the disputable acts of worship in Rajab, you should have a sincere intention to prepare yourself to the coming of Ramadan. You should seek forgiveness from Allah. You should strive hard to give up bad habits and improper behavior.

You should resist your desire and control yourself. You should extend your hand to the poor and the needy. You should get closer to Allah by offering extra optional prayers and making a lot of duaa (supplication) to Allah.

To sum up, what is so special about the month of Rajab is that Allah made it one of the sacred months.

And Allah knows best.

- aboutislam.net

About Dr. Mohsen Haredy

Dr. Mohsen Haredy holds a PhD in Hadith literature from Leiden University, the Netherlands. He is the former Executive Manager and Editor-in-Chief of E-Da`wah Committee in Kuwait, and a contributing writer and counselor of Reading Islam. He graduated from Al-Azhar University and earned his MA in Hadith literature from Leiden University.

Why Is Rajab a Sacred Month?

 

Names of the month of Rajab

The month of Rajab is one of the Arab and Islamic Hijri lunar months. The word rajab is derived from the word tarjib, which, in Arabic, indicates glorification. The reason behind this name may be the high esteem Arabs used to confer upon this month.

The Sacred Rajab

The month of Rajab is also called Rajab Al-Haram (Arabic for: the Sacred Rajab), because it is one of the four Sacred Months, during which fighting is prohibited.

This was a customary and traditional practice that people used to observe for ages. The glorious Quran referred to the Sacred Months in Surat of At-Tawbah, in which Almighty Allah says,

{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. That is the right religion, so wrong not yourselves therein.} (At-Tawbah 9:36)

These Sacred Months are Dhul-Qidah, Dhul-Hijjah, Muharram, and Rajab. That is why Allah’s Messenger (peace be upon him) 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, of which four are sacred: Three are in succession, namely, Dhul-Qidah, Dhul-Hijjah, and Muharram, and (the fourth one) Rajab (of the tribe of) Mudar, which is between Jumada (Thani) and Sha`ban.” (Al-Bukhari and Muslim)

Rajab as the Solitary Sacred Month

The month of Rajab is also called Rajab Al-Fard (Arabic for: the Solitary Rajab) because it is separated from the other three successive Sacred months, namely, Dhul-Qidah, Dhul-Hijjah and Muharram; The month of Rajab comes five months after them.

Why Rajab Is Known as Rajab Mudar

The month of Rajab has another name, which is Rajab Mudar, according to a hadith in which the Prophet said, “And (the fourth one) Rajab (of the tribe of) Mudar, which is between Jumada (Thani) and Sha`ban.” (Al-Bukhari and Muslim)

Mudar is an Arab tribe and Rajab is named after it, because that tribe used to give much respect to this month and protect its sanctity.

Rajab and the Night Journey (Al-Israa and Al-Miraj)

Rajab witnessed the occurrence of Al-Israa and Al-Miraj, the miraculous night journey and the Prophet’s ascension to the heavens, with which Almighty Allah honored Prophet Muhammad.

In reference to this journey, Almighty Allah states, {Glorified be He [Allah] Who took His servant [Prophet Muhammad[ for a journey by night from Al-Masjid Al-Haram [at Makkah] to the farthest mosque [Al-Aqsa Mosque in Jerusalem], the neighborhood whereof We have blessed, in order that We might show him [Muhammad[ of Our signs. Verily, He [Allah] is the All-Hearer, the All-Seer.} (Al-Israa 17:1)

The Quran refers to Al-Miraj (Prophet’s Muhammad ascension to the heavens), “While he [Angel Gabriel)] was in the highest part of the horizon. He approached and came closer and was at a distance of two bows’ length or (even) nearer. So did [Allah] convey the Inspiration to His servant [Prophet Muhammad]. The (Prophet’s) heart lied not (in seeing) what he (Muhammad) saw. Will you then dispute with him about what he saw [during Al-Mi`raj]. And indeed he (Muhammad) saw him [Angel Gabriel] at a second descent (i.e. another time). Near Sidrat Al-Muntaha [lote-tree of the utmost boundary (beyond which none can pass)]. Near it is the Paradise of Abode. When that covered the lote-tree, which did cover it! The sight (of Prophet Muhammad) turned not aside (right or left), nor it transgressed beyond (the) limit (ordained for it). Indeed he (Muhammad) did see, of the Greatest Signs, of his Lord (Allah)” (An-Najm 53:7-18)

The miracle of Al-Israa was intended to honor the Messenger, strengthen his heart, and to show him the kingdom of heavens and earth. It was also meant to comfort the Prophet after the deaths of his uncle Abu Talib and his wife Khadijah in the Year of Sadness, and after the suffering he had experienced in At-Taif where its people assaulted him.

Significance of al-Israa

The miracle of Al-Israa reminds us of the usurped and occupied land of Palestine, Al-Quds (Jerusalem), and Al-Aqsa Mosque. This event should also remind us of our duty toward liberating this land and its people from tyranny and oppression.

We should always remember the Prophet’s hadith stating, “Do not set out on a journey except for three Mosques: Al-Masjid Al-Haram, this mosque of mine (in Madinah), and Al-Aqsa Mosque in Jerusalem.” (Muslim)

It is a duty upon every Muslim, when recalling the memories of the month of Rajab, to exert him or herself for liberating usurped places of Islam.

Allah Almighty knows best.

- aboutislam.net

About Sheikh Ahmad Ash-Sharabasi

late Professor of Islamic Creed and Philosophy at Al-Azhar University

Do Confessions Count as Four Witnesses in Zina Cases?

 

Why Islam Sets Strict Conditions to Prove Zina

Islam establishes stringent criteria for proving Zina to safeguard individuals’ honor and prevent false accusations. The Quran mandates four upright witnesses who must have directly observed the act; any fewer witnesses fail to establish guilt and render the accuser liable for Qadhf (slander): “Those who accuse chaste women and do not bring four witnesses—flog them with eighty lashes and never accept their testimony thereafter.” (An-Nur 24:4)

Can a Confession Replace Four Witnesses in Zina Cases?

Alternatively, an individual may opt for a voluntary confession. If a person freely admits to Zina without any pressure, this confession serves as valid proof, even in the absence of witnesses.

The Prophet (peace be upon him) indicated that Hudud are enforced either through four reliable witnesses or a clear confession. If there is any indication of coercion, fear, confusion, or hesitation, the confession is invalidated, and the hadd is not imposed.

In cases of uncertainty, Islamic law suspends the punishment and favors mercy and protection.

To summarize:

• Witnesses: Guilt is established solely by four credible eyewitnesses.
• Confession: Must be explicit, voluntary, and free from coercion.
• Doubt: Any uncertainty prevents the Hadd—Islam prioritizes dignity.

The key principle is that these strict conditions are designed to prevent anyone’s honor from being compromised by rumor or speculation. “Indeed, Allah commands justice, excellence, and compassion.” (An-Nahl 16:90)

Almighty Allah knows best.

- aboutislam.net

About Sheikh Ahmad Kutty

Sheikh Ahmad Kutty is a Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada