The Month of Rajab (www.sunnahonline.com)

The Month of Rajab

By ash-Shaykh Sâlih al-Munajjid hafidhahullâh
and Muftî Taqî al-'Uthmânî hafidhahullâh

Praise be to Allâh, the One, the Subduer, and blessings and peace be upon the Chosen Prophet and upon his good and pure family and companions.

"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, Allâh has chosen four which He has made sacred, as He says (interpretation of the meaning):

These months are calculated according to the movements of the moon, not the movements of the sun, as the kuffâr do.

The Sacred Months are mentioned by implication in the Qur'ân, but their names are not given. Their names are mentioned in the Sunnah:

It was reported from Abû Bakrah (may Allâh be pleased with him) that the Prophet (peace and blessings of Allâh be upon him) gave his Farewell Sermon and said: "Time has completed its cycle and is as it was on the Day when Allâh created the heavens and the earth. The year is twelve months, of which four are sacred, three consecutive months – Dhû'l-Qa'dah, Dhû'l-Hijjah and Muharram – and the Rajab of Mudar which comes between Jumâda and Sha'bân." (Reported by al-Bukhârî, no. 1741, in [Kitâb] al-Hajj, al-Khutbah Ayâm Mina; and by Muslim, no. 1679, in [Kitâb] al-Qisâmah, Bâb Tahrîm al-Dimâ').

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 âyah (interpretation of the meaning):

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 letters Ra', jîm 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 Sharî'ah.

The people of the Jâhiliyyah 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 Abû Rajâ' al-'Atâridi said:

Al-Bayhaqî said: the people of the jâhiliyyah used to venerate these sacred months, especially the month of Rajab, and they would not fight during this month.

The Sacred months have a special status, which applies also to Rajab because it is one of these sacred months. Allâh says (interpretation of the meaning):

This means: do not violate their sanctity which Allâh has commanded you to respect and forbidden you to violate, for this prohibition includes both vile deeds and vile beliefs.

"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 Imâm of the Mufassirîn, Ibn Jarîr al-Tabarî (may Allâh have mercy on him).

So we should pay attention to the sanctity of these four months, because Allâh 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 Allâh has made sacred. Hence in the âyah quoted above, Allâh 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.

The majority of scholars state that (the prohibition of) fighting in the sacred months is abrogated by the âyah (interpretation of the meaning):

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 (peace and blessings of Allâh be upon him) against the people of at-Tâ'if is interpreted in this way, because the fighting had begun at Hunayn in Shawwâl.

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.

During the Jâhiliyyah, the Arabs used to slaughter a sacrifice during Rajab as an act of worship towards their idols.

When Islâm came, teaching that sacrifices were to be offered only to Allâh, this deed of the Jâhiliyyah was abolished. The fuqaha' differed as to the rulings on offering sacrifices during Rajab. The majority of the Hanafis, Malikis and Hanbalis stated that the sacrifice of al-'Atîrah was abrogated. Their evidence was the hadîth, "There is no Fir' and no 'Atîrah", narrated by al-Bukhârî and Muslim from Abû Hurayrah.

The Shâfi'is said that al-'Atîrah had not been abrogated, and they regarded it as mustahabb (recommended). This was also the view of Ibn Sîrîn.

Ibn Hajar said: this is supported by the hadîth narrated by Abû Dawûd, an-Nisâ'i, and Ibn Mâjah, and classed as sahîh by al-Hâkim and Ibn al-Mundhir, from Nubayshah, who said:

Ibn Hajar said: the Messenger of Allâh (peace and blessings of Allâh be upon him) did not abolish it in principle, but he abolished the idea of making this sacrifice especially in Rajab.

There is no sahîh report from the Prophet (peace and blessings of Allâh be upon him) or from the Sahâbah 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-Bîd, 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 Allâh be pleased with him) used to forbid fasting in Rajab because it involved resemblance to the Jâhiliyyah. 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 Jâhiliyyah. (al-Irwâ', 957; al-Albânî said: it is sahîh).

Imâm Ibn al-Qayyim said: the Prophet (peace and blessings of Allâh be upon him) did not fast for three consecutive months (i.e., Rajab, Sha'bân and Ramadân) as some people do, and he never fasted Rajab at all, nor did he encourage people to fast this month.

In Fatâwa al-Lajnah ad-Dâ'imah it states: with regard to fasting specifically in Rajab, we do not know of any basis in Sharî'ah for doing that.

The ahâdîth indicate that the Prophet (peace and blessings of Allâh be upon him) did not do 'Umrah during Rajab, as it was narrated that Mujâhid said: 'Urwah ibn al-Zubayr and I entered the mosque, and there was 'Abdullâh ibn 'Umar sitting near the room of 'Â'ishah (may Allâh be pleased with her). He was asked, "How many times did the Messenger of Allâh (peace and blessings of Allâh 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 'Â'ishah Umm al-Mu'minîn brushing her teeth (i.e., the sound of the miswâk) in her room. 'Urwah said, "O Mother of the Believers, did you not hear what Abû 'Abdur-Rahmân is saying?" She said, "What is he saying?" He said, "He is saying that the Messenger of Allâh (peace and blessings of Allâh be upon him) did 'Umrah four times, one of them in Rajab." She said, "May Allâh have mercy on Abû 'Abdur-Rahmân, [the Prophet (peace and blessings of Allâh be upon him)] never did 'Umrah but he witnessed 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. An-Nawawî said: the fact that Ibn 'Umar remained silent when 'Â'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 (peace and blessings of Allâh be upon him) is not reported to have made 'Umrah during Rajab at all.

Shaykh Muhammad ibn Ibrâhîm (may Allâh have mercy on him) said in his Fatâwâ:

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.

Innovation in religion is one of the serious matters which go against the Book of Allâh and the Sunnah. The Prophet (peace and blessings of Allâh be upon him) did not die until after the religion had been perfected. Allâh says (interpretation of the meaning):

It was reported that 'Â'isha (may Allâh be pleased with her) said: the Messenger of Allâh (peace and blessings of Allâh 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:

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-Islâm ibn Taymiyyah (may Allâh have mercy on him) said: Salât ar-Raghâ'ib is bid'ah according to the consensus of the scholars of religion, such as Mâlik, al-Shâfi'i, Abû Hanîfah, al-Thawrî, al-'Awzâ'i, al-Layth and others . The hadîth that is narrated concerning it is a lie according to the consensus of the scholars who have knowledge of hadîth.

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 (peace and blessings of Allâh 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 isnâd that is not sahîh from al-Qâsim ibn Muhammad that the Prophet's Night Journey (al-Isrâ') took place on the twenty-seventh of Rajab. This was denied by Ibrâhîm al-Harbî and others. One of the innovations that take place during this month is the recitation of the story of the Mi'râj, and celebrations to commemorate it on the twenty-seventh of Rajab, or singling out this night to perform extra acts of worship such as Qiyâm al-Layl or fasting during the day, or rejoicing and celebrating. Some celebrations are accompanied by harâm 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 Islâm, let alone innovated celebrations. Add to that the fact that there is no proof that the Isrâ' and Mi'râj 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 (peace and blessings of Allâh be upon him) or from his companions, may Allâh 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 Allâh help us.

The du'â 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 Allâh to make us of those who venerate the things that He has made sacred and adhere to the Sunnah of the Prophet (peace and blessings of Allâh 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 Allâh, the Lord of 'Âlamîn (mankind, jinns and all that exists).

Rajab is the seventh month in the Islamic lunar calendar. This month was regarded as one of the sacred months (Al-Ashhur al-Hurûm) in which battles were prohibited in the days of the Holy Prophet . It is also a prelude to the month of Ramadân, because Ramadân follows it after the intervening month of Sha'ban. Therefore, when the Holy Prophet sighted the moon of Rajab, he used to pray to Allâh in the following words:

Yet no specific way of worship has been prescribed by the Sharî'ah in this month. However, some people have invented some special rituals or practices in this month, which are not supported by reliable resources of the Sharî'ah or are based on some unauthentic traditions. We would like to explain here the correct position about them.

It is generally believed that the great event of Mi'râj (ascension of the Holy Prophet to the heavens) took place in the night of 27th of Rajab. Therefore, some people celebrate the night as "Lailatul- Mi'râj" (the night of ascension to heavens).

Indeed, the event of Mi'râj was one of the most remarkable episodes in the life of our beloved Holy Prophet . He was called by Almighty Allâh. He travelled from Makkah to Baytul-Maqdis and from there he ascended the heavens through the miraculous power of Allâh. He was honoured with a direct contact with his Creator at a place where even the angels had no access. This was the unique honour conferred by Allâh to the Holy Prophet alone. It was the climax of the spiritual progress which is not attained by anybody except him. No doubt the night in which he was blessed with this unparalleled honour was one of the greatest nights in the history of this world.

But, Islâm has its own principles with regard to the historic and religious events. Its approach about observing festivals and celebrating days and nights is totally different from the approach of other religions. The Holy Qur'ân and the Sunnah of the Holy Prophet did not prescribe any festival or any celebration to commemorate an event from the past, however remarkable it might have been. Instead, Islâm has prescribed two annual celebrations only. One is Eid-ul-Fitr and the other is Eid ul-Adha. Both of these festivals have been fixed at a date on which the Muslims accomplish a great 'ibâdah (worship) every year. Eid-ul-Fitr has been prescribed after the fasts of Ramadân, while Eid-ul-Adha has been fixed when the Muslims perform the Hajj annually. None of these two Eid are designed to commemorate a particular event of the past which has happened in these dates. This approach is indicative of the fact that the real occasion for a happy celebration is the day in which the celebrators themselves have accomplished remarkable work through their own active effort. As for the accomplishments of our ancestors, their commemoration should not be restricted to a particular day or night. Instead, their accomplishments must be remembered every day in the practical life by observing their teachings and following the great examples they have set for us.

Keeping this principle in view, the following points should be remembered with regard to the "Lailatul-Mir'âj":

(1) We cannot say with absolute certainty in which night the great event of Mir'âj took place. Although some traditions relate this event to 27th night of the month of Rajab, yet there are other traditions that suggest other dates. Az-Zurqanî, the famous biographer of the Holy Prophet has referred to five different views in this respect: Rabî-ul-Awwal, Rabî-u-Thanî, Rajab, Ramadân and Shawwâl. Later, while discussing different traditions, he has added a sixth opinion, that the Mir'âj took place in the month of Dhul-Hijjah.

Allama Abdul-Haqq Muhaddith Dehlawi, the well-known scholar of the Indian subcontinent, has written a detailed book on the merits of Islamic months. While discussing the 'Lailatul-Mir'âj' has mentioned that most of the scholars are of the view that the event of Mir'âj took place in the month of Ramadân or in Rabî-ul-Awwal.

(2) It is also not known in which year the event of Mir'âj took place. The books of history suggest a wide range between the fifth-year and the twelfth year after the Holy Prophet was entrusted with Prophethood.

Now, if it is assumed that the event of Mir'âj took place in the fifth year of his Prophethood, it will mean that the Holy Prophet remained in this world for eighteen years after this event. Even if it is presumed that the Mir'âj took place in the twelfth year of his Prophethood, his remaining life-time after this event would be eleven years. Throughout this long period, which may range between eleven years and eighteen years, the Holy Prophet never celebrated the event of Mir'âj, nor did he give any instruction about it. No one can prove that the Holy Prophet ever performed some specific modes of worship in a night calling it the 'Lailatul-Mir'âj' or advised his followers to commemorate the event in a particular manner.

(3) After the demise of the Holy Prophet also, no one of his companions is reported to celebrate this night as a night of special acts of worship. They were the true devotees of the Holy Prophet and had devoted their lives to preserve every minute detail of the Sunnah of the Holy Prophet and other Islamic teachings. Still, they did not celebrate the event of Mir'âj in a particular night in a particular way.

All these points go a long way to prove that the celebration of the 27th night of Rajab, being the Lailatul-Mir'âj has no basis in the Sunnah of the Holy Prophet or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, the exact date of this event would have been preserved accurately by the Ummah and the Holy Prophet and his blessed companions would have given specific directions for it.

Therefore, it is not a Sunnah to celebrate the Lailatul-Mir'âj. We cannot declare any practice as a Sunnah unless it is established through authentic sources that the Holy Prophet or is noble Companions have recognized it as such, otherwise it may become a bid'ah about which the Holy Prophet has observed in the following words: "Whoever invents something in our religion which is not a part of it, it is to be rejected."

Being mindful of this serious warning, we should appreciate that the 27th night of the month of Rajab is not like 'Lailatul-Qadr' or 'Lailatul-Bara'ah' for which special merits have been mentioned expressly either y the Holy Qur'ân or by the Holy Prophet.

However, all the recognized modes of 'ibâdah (worship) like Salât, recitation of the Holy Qur'ân, dhikr, etc. are commendable any time, especially in the late hours of night, and obviously the 27th night of Rajab is not an exception. Therefore, if someone performs any recognized 'ibâdah in this night from this point of view nothing can stop him from doing so, and he will be entitled to the thawâb (reward allocated for that recognized 'ibâdah insha-Allâh.) But it is not permissible to believe that performing 'ibâdah in this night is more meritorious or carries more thawab like 'Lailatul-Qadr' or 'Lailatul-Bara'ah', because this belief is not based on any authentic verse or on a Sunnah of the Holy Prophet . Similarly, it is not a correct practice to celebrate this night collectively and to invite people to special ritual congregations.

(4) Some people suggest some special modes of worship to be performed in this night. Since no special mode of worship is prescribed by the Sharî'ah in this night, these suggestions are devoid of any authority and should not be acted upon.

It is believed by some that the Muslims should keep fast on 27th of Rajab. Although there are some traditions attributing special merits to the fast of this day yet the scholars of hadîth have held these traditions as very weak and unauthentic reports which cannot be sufficient to establish a rule of Sharî'ah. On the contrary, there is an authentic report that Sayyidna 'Umar, radiallâhu 'anhu, used to forbid people from fasting on this day, rather to compel them to eat if they had started fasting.

It should be borne in mind here that a "nafl" fast can be observed any day (except the six prohibited days of the year); therefore, fasting on 27th of Rajab is not prohibited in itself. What is prohibited is the belief that fasting on this day is more meritorious than fasting in other normal days. One should not fast in this day with this belief. But if someone fasts therein, believing it to be a normal nafl fast, there is no bar against it.

In the days of ignorance (Jâhiliyyah) the Arabs used to offer the sacrifice of a goat in the month of Rajab. This sacrifice used to be called 'Atîrah or 'Rajabiyyah'. This sacrifice was offered in the name of different so-called gods and their icons. In the beginning of Islâm, this custom was retained, but the Muslims modified it by offering the sacrifice of 'Atîrah in the name of Allâh instead of the false gods. But finally, this custom was abandoned and the Holy Prophet prohibited the offering of 'Atîrah. In a tradition of Sayyidna Abû Hurairah, radiallâhu 'anhu, reported by both al-Bukhârî and Muslim, the Holy Prophet has said: "Fara' is nothing and 'Atîrah is nothing."

Abû Hurairah, radiallâhu 'anhu, has explained in the same tradition that "Fara'" was the first child of a she-camel. Whenever a she-camel delivered its first child, the Arabs used to sacrifice it in the name of their so-called gods, while the 'Atîrah was a goat used to be sacrificed in the month of Rajab. Since the Holy Prophet stopped both these customs, 'Atîrah is no longer a recognized practice.

Ibn 'Abidîn, the well-known scholar of the Islamic jurisprudence, has mentioned that the people of Makkah (in his days) used to perform 'Umrah in the month of Rajab. Perhaps they believed that performing 'Umrah in this month is more meritorious than in other months. Then Ibn 'Abidîn himself has rejected the authenticity of this practice, because no tradition of the Holy Prophet is found to this effect. Conversely Sayyidah 'Âishah, radiallâhu 'anha, has expressly negated the presumption by saying that the Holy Prophet never performed an 'Umrah in the month of Rajab (Sahîh Muslim 1:409)

However, Ibn 'Abidîn has quoted a narration that 'Abdullâh ibn Zubayr, radiallâhu 'anhu, completed the renovation of Ka'bah shortly before 27th of Rajab, and as a sign of gratefulness he performed 'Umrah and slaughtered some animals. But this report cannot form the basis of a recognized annual practice, firstly because the report is not very authentic, and secondly because it does not mention that Abdullâh ibn Zubayr, radiallâhu 'anhu, had adopted it as a continuing practice. At the most, he performed 'Umrah once as a sign of gratefulness on the completion of Ka'bah. It does not mean that he performed it as a characteristic of the month of Rajab. Therefore, performing 'Umrah in this month is like performing it in any other month and no special merit can be attached to it merely because it has been performed in the month of Rajab.

Another special mode of worship attributed by some people to this month is the Salât of Raghâ'ib. According to the custom of such people, this Salât is performed in the night of first Friday of the month of Rajab. The Salât of Raghâ'ib is said to consist of twelve raka'ât to be performed in pairs with six salâm, and in each rak'at the Sûrah al-Qadr is recited three times followed by the Sûrah al-Ikhlâs. This type of Salât is also not based on any sound source of Sharî'ah. Therefore, almost all the jurists and scholars of Sharî'ah have held that the Salât of Raghâ'ib is a baseless practice and it is not permissible to treat it as a recognized practice of this month. It is true that there is a tradition, narrated by Razin, the author of a book of hadîth, which attributes the origin of this practice to the Holy Prophet but almost all the scholars of the science of hadîth have held it to be absolutely unauthentic. Therefore, no importance can be attached to it.

Another baseless practice in the month of Rajab is that the people bake special types of breads and, after reciting some verses and prayers on them, distribute them among their friends and neighbours. This custom has two different shapes:

1). In some communities, this custom is celebrated on 17th of Rajab on the assumption that Sayyidna 'Alî, radiallâhu 'anhu, was born on 11th of Rajab and the 17th of Rajab is the day on which his 'Aqîqah (Shaving of his head) was performed. In order to celebrate this happy event, the breads of some special type are prepared and after reciting Sûrah al-Mulk on them, they are distributed among the relatives and friends. These breads are generally called "breads of Tabârak" because Sûrah al-Mulk is usually recited on them.

This practice is baseless because it is never proved that Sayyidna 'Alî, radiallâhu 'anhu, was born on 11th of Rajab or that his 'Aqîqah was performed on 17th of this month and, as explained earlier, even if these events are proved to have happened in those days, their commemoration through these specific rituals is not warranted by the Sharî'ah.

2). A more common practice of this type is observed on 22nd of Rajab whereby some breads and meals of a special type are prepared and distributed among the people. Since these special meals are usually placed in some bowls made of clay, the custom is usually known as "Kûnda", an Urdu equivalent of such bowls. It is usually believed that the custom is designed to make 'Isal-ath-Thawab to the soul of Sayyidna Jâfar as-Sadîq who himself has directed his followers to observe this custom and has promised them that whoever observes it, his desires will be fulfilled.

All these assumptions also have no basis at all, neither historically, nor according to the principles of Sharî'ah. In fact, the date of 22nd of Rajab has no concern whatsoever with Sayyidna Jâfar as-Sadîq, rahimahullâh. According to the historians, he was born on 8th of Ramadân 80 A.H. and died in Shawwal 148 A.H. No specific event of the life of Sayyidna Jâfar as-Sadîq is proved to have happened on this date. The people believing in the custom refer to a coined story mentioned in an unauthentic book named "Dastân-e-Ajîb".

Briefly stated, the gist of the story is that a poor woodcutter lived in Madînah in the days of Jâfar as-Sadîq. He went abroad to earn his livelihood. His wife was employed in the house of the Prime Minister. Once she was cleaning the courtyard of the Prime Minister when Sayyidna Jâfar as-Sadîq passed by her. It was 22nd of Rajab. He advised her to bake some breads of a special type and make 'Isal-ath-Thawab to him. According to this story, he promised her that if her desire is not fulfilled after this practice, she can catch hold of him at the doom's day. On hearing this, the woman made a vow that if her husband will come back with a considerable wealth, she will observe the custom of "Kûnda". On the same day her husband, who was in another country, found a valuable treasure in the earth and came back with it to Madînah where he established himself as a rich man and started living in a magnificent castle. When his wife told the story to the wife of the Prime Minister, she disbelieved her and because of this disbelief, she and her husband, the Prime Minister, were punished by Allâh. He was removed by the king from the prime minister-ship and was imprisoned in a jail and was ordered to be hanged. While being in the prison, the wife of the Prime Minister remembered that she had disbelieved the story of Jâfar as-Sadîq told to her by her maidservant and their misery might be the punishment of their disbelief. On this point, she and her husband repented before Allâh and made a vow to observe the custom of "Kûnda", if they are released from the jail. After they made such a vow, the whole scenario of the events changed suddenly. The king released the Prime Minister from the jail and reinstated him on his former position.

As it can be seen by any reasonable person, this story is totally forged on the face of it. The person who has coined this story did not even know that Madînah had never a king nor a Prime Minister. All the Muslim rulers were named as caliphs and had no Prime Minister at all. In the days of 'Umayyads, their capital was Damascus and in the days of Abbasids, their permanent seat was in Baghdad.

It is ironical that the story of such a woodcutter is not even known to anybody in Madînah, nor in any city of the Arab countries. No Arabic book has ever referred to it. It has no mention except in an Urdu book 'Dastân-e-Ajîb', the author of which is unknown. One can easily see that a custom based on such a fallacious and mythical story can never be an Islamic custom. Islâm has always been far away from such superstitions.

Therefore, this baseless custom should completely be avoided by the true Muslims. Some historians have opined that in fact, this custom has been coined by some Shi'ites because the date of 22nd of Rajab is the date of the demise of Sayyidna Mu'âwiyah whom they take as their biggest enemy. They took that date as a happy occasion and made the Sunnî Muslims also to celebrate it on the pretext of the above mentioned story.

Be that as it may, it is evident that such customs have crept into the Muslim society by their long association with Hindus who commemorate different historical events of their religion in the like manner. The Muslims must be careful about these customs, because they are not only an invention of ignorance but also the imitation of non-Muslims in their religious rituals. No doubt the 'Isal-ath-Thawab to the soul of a deceased Muslim, and particularly to a pious person is not only permissible but also a commendable practice but the Sharî'ah has not prescribed a particular date, nor a particular mode to do so. If someone wants to make 'Isal-ath-Thawab to Sayyidna 'Alî, radiallâhu 'anhu, or to Jâfar al-Sâdiq, he can do it any day and by performing any act of worship, like Salât, fast, Sadaqah, Dhikr etc. There is no reason why it should be restricted to a special type of meal or bread distributed on a particular date. What makes this practice worse is the fact that the people accustomed to this practice deem it as necessary as a fard (obligation); rather they treat it as more necessary than fard because they do not care to perform the obligatory Salah or to fulfil the rights of men obligated on them, but they are very strict and punctual to perform these activities. Moreover, if a person does not observe this practice, they reproach him and call him with bad names. Such behaviour makes this custom a bid'ah which is condemned by the Holy Prophet as a misguidance. Therefore, the Muslims must abandon all such practices and should not cling to it only because it has been the practice of their society for many years. A Muslim is supposed to follow the dictates of Sharî'ah and not the practice of the society, if it violates any of its principles.

The upshot of the above discussion is that the Sharî'ah has not prescribed any specific way to observe the month of Rajab or to perform a specific mode of worship or a ritual in any one of its dates. However, being a prologue to the month of Ramadân, it should be availed of for preparing oneself for Ramadân and one should pray Allâh to make him reach the blessed month and to benefit from its unique merits.

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