What do the scholars and experts of shari’ah say regarding the ahadith which have been recorded relating to the virtues of the month of Rajab?
There are many ahadith which discuss the virutes and blessings of the month of Rajab. Imam Ibn Hajar al-Asqalani has gathered these narrations in his book ‘Tabyin al-‘Ajab bi ma Warada fi Fadl Rajab’ and separated them into two categories, da’if (weak) narrations and mawdu’ (fabricated) narrations.
Imam Ibn Hajar has placed eleven of these narrations into the da’if category. Most of the scholars allow da’if narrations to be used as a basis for practicing good deeds. An example of a hadith recorded in this category is from Sayyiduna Anas who narrated that the Prophet ﷺ said: “In Paradise there is a river called Rajab, it’s water is whiter than milk and sweeter than honey. Whoever fasts a single day from this month, Allah will have him drink from this river.” Another hadith narrated by Sayyiduna Anas is the Prophetic prayer, “O Allah, bless us in Rajab and Sha’ban, and let us reach Ramadan.” (Tabrani & Bayhaqi)
From the narrations gathered in ‘Tabyin al-‘Ajab’, twenty one are mawdu’. An example is the following narration, “Whoever prays fourteen raka’ah during night of mid-Rajab, and in each rak’ah he recites Al-Fatiha once, Al-Ikhlas twenty times, Al-Falaq three times, Al-Nas three times. Then after finishing his prayer, he sends salawat upon me ten times …” This narration goes onto talk about the rewards for such worship during this night of mid-Rajab. However, such narrations are fabricated and have no basis in the religion and must not be acted upon.
It is important to understand the difference between narrations categorised as da’if and mawdu’. It will be wrong to stop and prevent people engaging in fasting and voluntary worship during this month based on these specific fabricated narrations. Similarly, the other narrations relating to the month of Rajab being categorised as weak is not a reason to prohibit the performance of good deeds rather they can be used as a basis for virtues and good deeds. The jamhur (majority) of the scholars have accepted da’if narrations on condition that the weakness is not severe, there is a general legal basis for it, and the person who is acting by it does not believe that it has been established as a truth. All these conditions have been mentioned in the books of the science of hadith.
And Allah ﷻ knows best
This Fatwa is written by Dr. Hafiz Muhammad Munir Al-Azhari