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 There are many reported hadiths that clarify the excellence of Rajab, but very few of these are authentic. Among the indications of the inauthenticity of such hadiths are the exaggerations they contain. In this regard, scholars state that the promise of great rewards for insignificant deeds or the threat of painful punishment for committing a minor sin indicate that such a saying is a fabricated hadith.

Indeed, every hadith about fasting in Rajab and offering prayers during certain nights in Rajab is a fabrication, as has been mentioned by many scholars. 
Ibn Rajab writes in al-Latâ'if (1/194):

There is nothing authentic regarding any special prayer to be performed in Rajab. The hadith that are related about the virtue of the Raghâ'ib Prayer to be performed on the first Thursday night in Rajab is a lie, a falsehood of no authenticity. This prayer is an innovation, as attested to by the majority of scholars. Among the prominent later scholars who have mentioned this are al-Hâfiz Isma`îl al-Ansârî, Abû Bakr al-Sam`ânî, Abû Fadl b. Nâsir, and Abû al-Faraj Ibn al-Jawzî.
There is nothing authentic regarding any special virtue for fasting the month of Rajab related from the Prophet (peace be upon him) or from his Companions.

Ibn Taymiyah writes in Majmû` al-Fatâwâ (25/29):

As for fasting Rajab in particular, all the hadîth about it are weak; indeed they are fabricated. People of knowledge do not rely upon any of them. They are not of the kind of weak hadîth that might be related regarding the virtues of deeds; they are all fabrications and lies.

Ibn Qayyîm says, in al-Manâr al-Munîf (96) before mentioning a number of these spurous hadîth: All of the hadîth that mention fasting in Rajab or praying certain nights therein are deliberately fabricated lies. Ibn Hajar writes in Tabyîn al-`Ajab (23): There is nothing found regarding any virtue for the month of Rajab, nor for fasting it or fasting any particular part of it, nor for praying on any particular night of it, that can be regarded an authentic hadîth that can hold up as evidence. The great scholar Abû Ismâ`îl al-Harawî al-Hâfiz came to this same conclusion before me.

He also writes (33): The hadîth found concerning the virtues of Rajab or for fasting it or any part f it are of two categories: weak and fabricated. Regarding the virtues of Rajab, there are such false hadîth that there is nothing wrong with pointing them out so that no one will be deceived by them. Many eminent scholars have said that not a single hadîth regarding the virtues of Rajab is authentic, including Ibn Dihyah al-Kalbî and Abû al-Fadl b. Nâsir. The following are some of these hadîth: 
1. “Rajab is the month of Allah, Sha`bân is my month, and Ramadan is the month of my nation.” 
This statement has been related as coming from two Companions: Abû Sa`îd al-Khudrî and Anas b. Mâlik.  As for the narration attributed to Abû Sa`id al-Khudrî, Ibn al-Jawzî stated it in al-Mawdû`ât (2/576) and Ibn `Irâq in al-Tanzîh al-Sharî`ah (2/151) with a chain of transmission from Muhammad b. al-Hasan al-Naqqâsh. 
The hadîth's text is given at length, including a discussion of the virtues of fasting the month of Rajab. Ibn al-Jawzî then comments: “This hadîth is fabricated. Al-Kassâ'î is unknown and al-Naqqâsh is accused of lying.” 
Ibn Hajar says in Tabyîn al`Ajab (23): “This chain of transmission has been put together…The responsibility of this hadîth belongs to al-Naqqâsh. He is the author of the book Shifâ' al-Sudûr , a book which he fills chiefly with lies and calumnies.” 
Al-Khatîb al-Baghdâdî writes in Târîkh Baghdâd (2/602) regarding al-Naqqâsh: “His hadîth are rejected with well-known chains of transmission. Talhah b. Muhammad b. Ja`far al-Hâfiz says: ‘al-Naqqâsh used to lie regarding hadîth and mostly told stories.'” 
The hadîth has another chain of transmission going back to Abû Sa`îd al-Khudrî that al-Sahmî records in Târîkh Jurjân (225). Al-Sahmî then comments: “It is a hadîth with a succession of unknown and weak narrators.” 
The hadîth from Abû Sa`îd has other spurious chains of transmission mentioned by Ibn Hajar in Tabyîn al-`Ahjab 
As for the attribution of this hadîth to Anas b. Mâlik, Ibn al-Jawzî mentions it in al-Mawdû`ât (2/436) with a chain of transmission that comes to us by way of the narrator Abû al-Hasan `Alî b. `Abd Allah b. Jahdam. 
The text of this hadîth mentions the Raghâ'ib prayer. 
Ibn al-Jawzî says: “This hadîth is fabricated against Allah's Messenger (peace be upon him). Ibn Jahdam has been accused of fabricating hadîth and he has been called a liar. I heard our sheikh `Abd al-Wahhâb al-Hâfiz say that the narrators in this chain of transmission are all unknown. I have searched for them in all of the books and have not found them.” 
Al-Dhahabî adds: “Perhaps those narrators were never even born.” 
Al-Bayhaqî narrates the hadîth in Shu`ab al-Imân (7/396) by way of another chain of transmission, then comments: “Its chain of transmission is rejected. It is a hadîth with a succession of weak and abandoned narrators.” 
2. It is attributed to `Alî that the Prophet (peace be upon him) said: “Indeed the month of Rajab is a great month. Whoever fasts a day of it will have it written to his credit as if he had fasted for a thousand years...” 
This hadîth is mentioned by Ibn al-Jawzî in al-Mawdû`ât (2/578) with a chain of transmission coming by way of Ishâq b. Ibrâhîm al-Khatlî and including the narrators `Alî b. Zayd al-Qarrâ'î and Hârûn b. `Antarah. Ibn al-Jawzî comments: “This hadith is not authentically related from the Prophet (peace be upon him).” 
This hadîth has a chain of weak and rejected narrators. To start with, Ishâq b. Ibrahim al-Khatli is extremely weak. [al-Dhahabî, Mîzân al-I`tidal (1/180)] 
`Alî b, Zayd al-Qarrâ'î is referred to by al-Dhahabî as being “ruinous”. 
As for Harun b. `Antarah, Ibn Hibban says about him: “His hadith are explicitly rejected. He narrates a good number of rejected hadith, so much so that one's heart upon hearing these hadith starts to believe that he did so deliberately because of the great number of things that he relates which are baseless. His narrations cannot be used for evidence in any capacity.” 
Ibn Hajar mentions this hadîth in Tabyîn al-`Ajab wherein he accuses Ishâq b. Ibrâhîm al-Khatlî of lying. 
Similar comments about this hadîth are given by al-Suyûtî and al-Shawkânî. 
3. “In Paradise there is a river named Rajab, and whoever fasts a day in the month of Rajab, Allah will give him to drink from this river.” 
This hadith is mentioned by al-Bayhaqî in Shu`ab al-Iman (8300), al-Asbahani in al-Targhib wa al-Tarhib (1847), Ibn al-Jawzi in al-`Ilal al-Mutanahiyah (2/555), al-Dhahabi in Mizan al-I`tidal (4/189) and by others by way of the narrator Mansûr b. Zayd al-Azdi. 
Ibn al-Jawzi comments: “It is unauthentic and contains unknown narrators whom we cannot identify at all.” 
Al-Dhahabi says: “Mansur is unknown and the report is false.” 
Al-Albani declares the hadith to be weak in his Silsilah al-Da`îfah (1898). 
4. “Whoever fasts three days in the month of Haram will have written to his credit the worship of seven hundred years.” 
This hadith is mentioned by al-Tabarani in al-Mu`jam al-Awsat (1789), al-Bayhaqî in Fada'il al-Awqat (308), al-Khatib al-Baghdadi inal-Muwaddih (1/118). Ibn `Asâkir in Târîkh Dimashq (19/116). 
Ibn al-Jawzi relates it in al-`Ilal al-Mutanahiyah (2/554) as “Whoever fasts three days in the month of Haram – Thursday, Friday, and Saturday – will have written to his credit the worship of seven hundred years.” 
Al-Tabarani relates it as being “the worship of two years”. It is related with other wordings as well. 
Its chain of transmission contains Maslamah b. Rashid. 
Abu Hatim al-Razi says about him: “His hadith are contradictory.” 
Al-Azdi says: “His narrations cannot be used as evidence.” 
Al-Albani declares the hadith to be weak in his Silsilah al-Da`ifah (4611).


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