The Specialties and Benefits of the Month of Rajab
'Rajabun Shahrullah' - 'Rajab is the month of Allah'  

Starts 26th/27th July 2006


'Allahumma baa-rik-lanaa fee-rajaba wa sha'baana wa bal-lig-naa shah-ra ramadhaana.'
'O Allah, make the months of Rajab and Shabaan blessed for us, and let us reach the month of Ramadhan.'
Rajab Allah's month The Holy Month of Rajab Starts 26th/27th July 2006

NOTE:- Quick guide for Ibadah in month of Rajab to obtain   max barakah, more details is also give below within text.!
Dua  to recite throughout the month of Rajab,Shaban Ramadhan
'Allahumma baa-rik-lanaa fee-rajaba wa sha'baana wa bal-lig-naa shah-ra ramadhaana.'
'O Allah, make the months of Rajab and Shabaan blessed for us, and let us reach the month of Ramadhan.'

The beloved Prophet Muhammad sallallahu alaihi wa sallam peace be upon him said: 'The fast of the first day
of Rajab is repentance for 3 years and the fasting of the second day is repentance for 2 years and the fast of third
day is repentance for 1 year and then each remaining day -of Rajab- is repentance for 1 month.'
'Whoever fasts the 1st day of Rajab it will be equivalent to the fast of 1 year; and whoever fasts 7 days in it, the 7
gates of Hell will be closed for him; and whoever fasts 10 days from Rajab, a caller will call out from the sky, “Ask and
you will be given!” '

Note: Read 30 rakah on 1st 15th and 30th of Rajab pray 10 rakat nafil namaz in 2 rakat salam. In each rakat after
Alhamdo pray Surah Kaferoon 3 times and Surah Ikhlas (Qul-huwalla) 3 times each has its dua   -see pages 15
1- Fast -1st day of Rajab have Ghusl- bath for cleansing all sins - pray 10 rakat nafil namaz in 2 rakat salam. In each
rakat after Alhamdo pray Surah Kaferoon 3 times and Surah Ikhlas (Qul-huwalla) 3 times. After completing the salaat
read dua below -

Dua for 1st Rajab: "La Ilaha illallaho wahdahu la sharika lahu lahul-mulko walahul-hamdo yoh-yi wa yo mito wahuwa
hay-yil-la yamuto biyaaadie-hil -khair wahuwa ala kulle shai-een kadir, Allahumma la man-a. le maa aat-taa, wa la
mua-tiya, le maa man-aata, wa layunfeo zuljadde min-kal jaddo.

2- Fast 1st Friday night (Thursday night in Islam) Night of wishes laylat al-ragha'ib –
In the evening between Maghrib and `Isha, perform 12 units (Rak'at) of prayer, in two's (i.e. two at a time). In each unit
recite: 3 times Sura-al-Qadr & then 12 times (Qul huwallahu) followed with dua - read below full details see pages
10,11,14, 17

3-Fast -15th day of Rajab Ghusl- bath -for cleansing all sins- pray 10 rakah like 1st and with Dua : "Illahan-wahedan,
ahadan samadan wa faradaow wa witran lam yattakhiz sahebataow wa la waladan."
4- Fast -27th Mi'raj Night Special Duas go pages  12, 13,21 Mi’raj Dua’s Page 27

5- Fast -30th day of Rajab Ghusl- bath -for cleansing all sins - Pray 10 rakah like 1st day with Dua - as day of Rajab:
"Allahumma sallai ala Sayidina Mohammadiuw wa all hittaherin, wa la hawla kuwwata ilia billa-hil Aliyil Azim. "
After reciting the above 30 rakah, pray for whatever your requirements. Insha-Allah these will be answered, and
on the day of resurrection, there will be 70 trenches between you and Hell and each of these trenches will be so wide
it would take 500 years to cross one. In addition each rakat has the reward of 1000 rakats.

Everyday read 'Allahumma baa-rik-lanaa fee-rajaba wa sha'baana wa bal-lig-naa shah-ra ramadhaana.' see top for
arabic 'O Allah, make the months of Rajab and Shabaan blessed for us, and let us reach the month of Ramadhan.'
Reference to Fasting in Rajab -If someone has fasted for three days during the sacred months, on a Thursday, a
Friday and a Saturday, Allah will credit him with the worshipful service [ibadah] of 900 years!
Fasting in Rajab ones drinks from a River of Paradise called Rajab Only for those who observed fasting in Rajab also
a palace for Only those whose frequently fasted in Rajab.

Grave punishment will be stopped if one fasts only day of Rajab
In order to enter Ramadhaan in the best possible manner, one has to prepare himself in the months of Rajab and
Shabaan. It has been said that Rajab is the month to sow seeds (good actions), Shabaan is the month in which we
should water those seeds (with tears of sorrow) and Ramadhaan is the month in which we reap the harvest.
Rajab is the Month of God – also  Dua of Wali Abbas

If support accompanies someone, then that person is always successful. All of the present company have
that support. If not, you would never be found in such an association. Why come? You might just as well go on as
other people, happy with their material lives and their pleasures. But that Light which is in your heart draws you here.
Without support, it will avail all of us nothing to wear certain colors, or turbans, or dervish cloaks, day and night. The
important thing is support from God. Were it not to accompany us, we would never accomplish anything.

Ahead of us begins a very important month in the Islamic calendar, the holy month of Rajab al-Haram. It stands alone
out of the four months which God has declared sacred Rajab, Dhul-Qida, Dhul-Hijja, and Muharram. It also opens the
series of three holy months culminating in Ramadan: Rajab, Shaban, and Ramadan. During these three months
everyone must prepare and keep himself, as much as possible, away from low traits, bad manners and sins.

The Prophet (s) said, 'Rajab is the month of God, Shaban is my month and Ramadan is the month of my Community.'
God gave us twelve months in the year, eleven of which are ours and one of which belongs to God. What
rewards God will give his servants in His month, no one knows, not even the Prophet (s). The work of prophets and
angels stops in the month of Rajab. They are not allowed to know what rewards God is going to give His community. It
is in the hands of the Lord, Almighty God. In the following month, Shaban, no one is permitted to know what rewards
the Prophet (s) will give his Community except the Prophet (s) and God. What is accumulated of the rewards in Rajab
and Shaban will be written for you and become known to everyone in Ramadan. That is why it is the month of the
Community. These three months are therefore very important months in the understanding of the Sufi orders.

In the month of Rajab, the Prophet (s) went through the Night Journey and Ascension. During this month one must
keep oneself away from all kinds of bad manners and behavior. One of the most important days of the year is the first
day of the 'month of God.' All seclusions commence at the beginning of the month of Rajab. The most important
seclusion that Sufi masters have performed in their lives always fell in that month. It is a holy month. If you do
something more (for God) in that month, you are going to be rewarded with a reward known to no one except God. In
that month, God's Oceans of Mercy, Love and Rewards are going to be opened for His Community and His servants.
All saints wait to see what rewards God is going to grant human beings at this time of year. All saints on this planet,
from East to West, from North to South, expect to see something happen in this world during these three special
months. Everyone of us must therefore behave themselves in these coming three months especially.

Look at the mercy that God sends in the month of Rajab. If you did something wrong, do not turn away, as if to run
away from God. Turn to your Lord. He will forgive you. It is very important because no one knows what God is going to
give to His servants not even the two angels appointed to write a person's deeds, who ride on the shoulders of every
human being. Everything in that month comes through God and no one knows what God will put into his or her scale

In the time of the Prophet (s) there lived a notorious highway robber. He used to frequent the streets after midnight. If
he found someone walking alone at night in the street, he caught him, robbed him, sometimes beat him or killed him,
and then returned home. No one was able to catch that highwayman. The Prophet (s) used to curse that highwayman
in his time, saying, 'That is an evil person. I will never pray for him and I will not bury him in the graveyard of the
Muslims.'

After many years, the highwayman passed away. Because the Prophet (s) used to curse him, the children
dragged his body through the streets of Madinah and threw him into a dry well. As soon as they had thrown him into
the well, God spoke to the Prophet (s) and said, 'O my beloved Prophet, today one of my saints has passed away.
You must go and wash him, clean him, cover him, pray for him and bury him.' The Prophet (s) was astonished
because all his life he had cursed that person. Now that he had passed away, God told him that he was a saint. How
could he be a saint? But no one can interfere with God's knowledge, not even the Prophet (s). If God wants to make a
thief a saint, no one can ask, 'Why?' We must accept. That is why according to Sufi teachings and the teachings of
the Naqshbandi Order, you have to look at everyone as being better than you. You do not know if God is going to
raise that person's level higher than your level who knows? No one can know. Therefore no one can interfere. Do not
look down at people as if you were superior to them. You do not know whether that person, in God's eyes, is a saint
or not. Who knows? Always regard people as being at a higher level than yourself. Show them respect and be humble
towards them. Do not show ego and pride.

God's Mercy is so great that you are forbidden to look at what people are doing on the outside. You must not
call them crazy or criticize their bad manners. Leave them alone. They have a Lord to judge them. Look at yourself.
Make yourself behave well. Do not interfere with anyone else. It is not your job to correct anyone else. Your job is only
to correct yourself. Correct yourself and leave everyone else to their Lord. This is the true understanding and
teaching of Sufism leave everyone to their Lord and change yourself. If you teach your ego not to interfere with
anyone, then you are going to find yourself living in happiness, because when you look at people, you will only see
servants of the same Lord as yours and, therefore, God will sometimes forgive them what they are doing. Do not say,
'You are committing wrong by drinking, womanizing, doing this and doing that. Leave everyone to his or her Lord.
Teach people in general. Do not focus in on someone and be specific.

God told the Prophet (s), 'O Messenger of God, take him and purify him.' The Prophet (s) immediately called
Abu Bakr as-Siddiq (s) and said, 'O Abu Bakr, we have to go and bury the highwayman who died.' Abu Bakr (s) said,
'O Messenger of God, you said that you did not want to bury that person in a Muslim grave for he is not Muslim!' The
Prophet (s) said, 'No! Let alone ordinary Muslims. God informed me today that that person was a saint!'
What did that thief do in his life to become a saint? He killed, robbed and stole all his life. The Prophet (s) went
into the well, took that person's body out with his own hands and with his Companions, carried him to his house. He
cleaned him, washed him, wrapped him in a shroud, prayed for him, then took him from the his mosque to the Baqi
cemetery, a distance of fifteen minutes' walk. It took the Prophet (s) more than two hours to move from the mosque to
the cemetery. All the Companions were astonished at the way the Prophet (s) was walking. He had performed ablution
for the dead with his own hands on that man, washed him and prayed for him. Now that he was taking him to
his grave, he was walking on tiptoes. 'O Messenger of God,' they asked him, 'Why are you walking on tiptoes?' He
said, 'God ordered all saints from East to West, all angels from the seven heavens and all spiritual beings to be
present and follow the bier of that saint. There are so many of them filling the way that I cannot find a place to put my
feet. Never in my life was I so surprised as I am today.'

After they buried him, the Prophet (s) did not speak with anyone but quickly returned to his house trembling and
shivering. He sat with Abu Bakr as-Siddiq (s) asking himself what that saint had done, a robber all his life, to
merit such a high degree of respect from God. Abu Bakr (s) said, 'O Messenger of God, I feel ashamed to ask about
what I saw today. It was so astonishing.' The Prophet (s) answered, 'O Abu Bakr (s), I am even more surprised than
you. I am waiting for Gabriel (s) to come and inform me of what has happened.'

When Gabriel (s) came, the Prophet (s) said, 'O Gabriel what is the matter?' He answered, 'O Prophet, do not ask me.
I am also astonished! Yet do not be astonished. God can do what no one can do. He is telling you to ask that man's
daughter what he did in his life.'

The Prophet (s) immediately went in person with Abu Bakr as-Siddiq (s) to the house of that burglar. Nowadays,
ministers and secretaries of state, no, even a manager in a company treats everyone else as if they were beggars at
his door. They show neither respect nor humility. The Prophet (s), disregarding his power and status as a perfect
human being, as the beloved of God, humbly went to that saint's house to ask his child what her father had done
in his life. He said, 'O my daughter, please tell me how your father lived.' She told him, 'O Messenger of God, I am
very ashamed before you. What am I going to tell you? He was a killer, a thief. I never saw him do anything good. He
robbed and stole day and night, except for one month during the year. When that month came, he would say, 'This is
the month of God,' because he heard you say, 'Rajab is the month of God, Shaban is the month of the Prophet and
Ramadan is the month of the Community.' So he said, 'I do not care for the month of the Prophet (s) or the month of
the Community, only for the month of my Lord. Therefore, I am going to sit in my room and close it and perform
seclusion during this month.'

The Prophet (s) asked her, 'What kind of seclusion did he do?' She told him, 'O Messenger of God, one day he was
out in the street looking for someone to rob. He found an old man of seventy or eighty years of age. He beat him until
he was unconscious and robbed him. He found a small piece of folded paper in his pocket. He opened it and found a
prayer inside. He liked that prayer very much. Every year when the month of Rajab--the month of God--came around,
my father used to sit and read that prayer day and night, weeping and reading, except when he wanted to eat or
perform ablution. After the month was over he would get up and say, 'The month of God is finished. Now for my
pleasure,' and go back to robbing and stealing for eleven more months.'

The supplication used by that man is a very important supplication which all are advised to recite three times a day
during the month of Rajab. (This Dua  known as the dua of Wali Abbas can found below in Arabic)
Mawlana Shaykh Nazim said that this supplication purifies you from all your sins and leaves you as pure as a newborn
child. It is a very famous supplication in Sufi orders. When the Prophet (s) asked the daughter to bring him the paper,
he kissed it and rubbed this paper over his body. I advise all of you not to forget about that supplication, but
practice it during this coming month. Keep reciting it and God will give you as He Wills, according to your intention.
God told the Prophet (s), 'O my beloved Prophet, that person came and repented to me in the most precious month of
the year. For that reason, because he sacrificed at least one month of the year for Me, I have forgiven him all his
mistakes and I have changed all his sins into laudable deeds. As he had many sins, now he has many rewards. He
became a great saint.' Because of one prayer, God made him a saint, a person who never worshipped the Lord as he
should have, by coming to such associations as this to listen. You have a merciful God, a loving God. What do you
think He will give you in return? Do you think that He is going to leave you in difficulties?

For every step that you took to come to such a meeting, God will take away from you one sin and give you ten
rewards. Whoever came two hours' driving, let them compute how many steps they made. Do not miss such
associations because you cannot get such rewards when you worship. Your five prayers are an obligation upon you
but such associations are not an obligation. They are voluntary. Therefore if you attend, you are going to
be rewarded with a very weighty reward. That is why these associations are very important. They will show you the
shortest way to reach the Divine Presence. They will show you the shortest way to reach your reality.

With very little practice, by reciting something which saints recited, you can progress very quickly. Do not come to the
Divine Presence riding a donkey. Come to the Divine Presence on a rocket. You will arrive much faster. Your ego is a
donkey. Do not follow your ego. Leave it for it will never take you anywhere except in slow motion. The spirit will move
with very quick motion. Why? Because the spirit is something related to God. That Light is coming from our Lord. Look
at the speed of light: 300,000 kilometers per second. Do you think that your spirit runs slower or faster than the speed
of light? Of course it is faster.

You use your mind extremely fast. What about your heart? Now they are trying to reach everywhere quickly on earth
using planes. What about the airplane of your heart? Do not underestimate what God has created in you and in every
human being. No one can understand how the spirit works.

Why does one pass away the instant someone shoots a bullet through them? Who takes that secret away? Why does
someone pass away when they are fatally ill? The spirit is always training to run away and break free from the cage of
the body. When it finds a way, it will run away and go back to its origin. When you free your spirit yourself
through your power over your own ego, at that time you gain control of the power of the spirit and it cannot run away.
At that time you can acheive incredible powers through your spirit.

It was not long ago when you could find saints everywhere using such powers that no one today can replicate. There
was a saint who could use his belt to make a phone call to people living very far way. He would do so in the presence
of hundreds of people sitting around him. How could one send a message to so-and-so who lived three or four hours
away by car? That saint would simply lift the end of his belt, put it to his ear, and say, 'Hello? Mr. So-and-so, please
come over. We are waiting for you!' After three or four hours, that person would knock at the door and enter and tell
everyone that he had received a call from the shaykh telling him to come over.

There are so many things saints can do because their ego is under their control. When your spirit controls the ego,
you can do everything. When the ego controls your spirit, you can do nothing. You have to always be a garbage
container for human beings. Do not be afraid to carry their burdens. Carry and move. If you carry, God will give you
more power. If you do not carry their burdens, you are never going to have that Light in your heart. You have to be a
carrier of burdens.

There was one saint, a grandshaykh of the Naqshbandi Golden Chain named Bayazid al-Bistami, who said to
his Lord, 'O my Lord! Make my body as large as Your hell and put me alone inside it. Let everyone else stay outside. I
sacrifice myself for the benefit of Your innocent people. They are innocent because they have their egos weighing
them down. If they did not have their egoes, they would have been like angels.' Everyone of us has an ego. It is that
ego that controls us and makes us behave badly.

All of you must be examples in society. This will be the cause for people to come to our associations, simply by
observing you and appreciating your good manners and exemplary behavior. When they see you acting badly, how
will they want to attend these associations? They will never come.

How does one acquire good manners? By leaving bad temper and anger. Do not show anger, whether in your house
or outside your house. Do not pay attention if your wife shouts at you. Let her shout. What can happen? Finally she
will get tired and stop. The same goes for men! You are going to bark and bark but she will pay no attention. Finally
you will get fed up and be quiet. But satan never causes one to be angry without the other being angry too. Fighting
follows. Therefore when one shouts, the other must not listen. This technique must be applied outside among the
community as well. Try to control your anger.

One day I was with Mawlana Shaykh Nazim in Madinah. At that time, Mawlana Shaykh used to take many pilgrims from
Cyprus with him on the pilgrimage. He took them to a merchant to buy some prayer beads. After all the pilgrims had
bought beads, Mawlana Shaykh asked for a set of beads for himself. The merchant showed him some
beads. Mawlana Shaykh Nazim said to him, 'What do you think, can you give me a discount.' The merchant reacted
with the worst kind of invective. There is not a single curse that he did not use against Mawlana. Mawlana did not
even open his mouth. He his anger completely. Afterwards, when we moved out to the street, we saw someone
coming to the Shaykh with a set of beads in his hands, identical to the ones he had asked to purchase. He gave them
to the Shaykh with the words, 'This is a gift from me,' and no one knew who he was nor where he came from. He
disappeared as fast as he had appeared.

When you keep your anger down, and God will reward you. Do not try to take your rights by force. God said in the
Quran, 'Whoever forgives and makes peace will receive his reward from his Lord' [42:40]. That is better than taking
your reward by force through the courts, for instance.

Prepare yourself in the month of Rajab not to miss any prayers. If you happen to miss prayers during the day, try to
perform them at night when you come home before sleeping. Try to recite 'Allah' 1500 times a day in your heart. If you
prefer to recite it by tongue, do so. Also recite 100 times a day, 'Allahumma salli ala Muhammadin wa ala ali
Muhammadin wa sallim' (O God, send blessings and peace upon Muhammad and upon the Family of Muhammad).
God willing, this will give you power during this month and will prepare you for the month of Shaban which has other
duties which we will describe in time, God willing.
Do not think that this world will last much longer or that we have many years ahead of us. We beleive the Last Days of
this world may be very close at hand.  We ask success from God through the Opening Chapter of the Quran, al-
Fatihah.

Dua of Wali Abbas will be added read 3 times a day English and transliteration prescribed by Shaykh Nazim Ali
Haqqani

Dua of the Wali Abbas to read 3 times everyday in Rajab
Bismillah ir-Rahman ir-Raheem
Allahuma innee istaghfiruka min kulli maa tubtu lahu ilayka thumma 'udtu feeh. wa istaghfiruka min kulli
maa 'aradtu bihi wajhika wa-khaalatanee feehi maa laysa feehi ridaak. wa istaghfiruk li-ni`am allatee
taqawwaytu biha `ala ma`aseeyatik. wa istaghfiruka min aadh-dhunub allatee laa ya`lamahu ghayruka
wa laa yattali`u `alayha ahadu n siwaak wa laa yasa`uha illa rahmatika wa la tunjee minha illa maghfiratuka
wa hilmuka. laa ilaha illa-Anta, subhaanak! innee kuntu min adh-dhaalimeen.
Allahuma innee istaghfiruka min kulli dhulmin dhalamtu bihi `ibadaka. Fa ayyaama `abdin min `ibaadik aw
`amatin min 'imaa'ika dhalamtu fee badanihi aw `irdihi aw maalih fa `atihi min khazaa'inik allatee laa tanqus.
Wa as'aluka an tukrimanee bi rahmatika allatee wasi`at kulla shay wa laa t`uheenanee min `adaabik wa
ta`teeayanee maa as'aluka fa-innee haqeequn bi-rahmatik ya arham ur-Raahimeen. Wa salla-Allahu `ala
Sayiddina Muhammadin wa `ala alihi wa sahbihi ajma`een. wa laa hawla wa laa quwatta illa billah il-`Alee
ul-'Aadheem

In the name of Allah, the All-Beneficent, the All-Merciful
O Allah, I ask forgiveness of You for everything for which I repented to You then returned to. And I ask forgiveness of
You for everything I displeased You with and all that concerns me with which You are displeased. And I ask
forgiveness of You for the favors which I used for increasing my disobedience towards You. And I ask forgiveness of
You for the sins which no one knows except You and no one sees except You and nothing encompasses except Your
Mercy and nothing delivers from except Your forgiveness and clemency. There is no god except You alone. You are
the Most High, and I was one of the [self] oppressors!

O Allah, I ask forgiveness of You for the injustice I committed against Your servants. Whatever of Your male or female
servants whom I have hurt, physically or in their dignity or in their property give them of Your bounty which lacks
nothing. And I ask You to honor me with Your mercy which encompasses all things. Do not humble me with Your
punishment but give me what I ask of You, for I am in great need of Your mercy, O Most Merciful of the merciful. May
Allah send blessings upon Muhammad and upon all his companions. There is no power and no might except in Allah
the High, the Exalted.

Excerpt from Seal of the Saints by Shaykh Muhayyidun Ibn Arabi
….The next category, the name and nature of which are somewhat surprising, is the category of the rajabiyyun or
'men of Rajab', who number forty. They are so named because 'the spiritual state ( hal ) which corresponds to their
station (maqam) is manifest in them only in Rajab, from the moment of the appearance of the end of the lunar month.
They then lose this state until the month of Rajab the following year….In some of them there survives throughout the
year something of what they perceived (through intuitive unveiling) in the month of Rajab, while in others nothing of it
survives at all. Shaykh ‘Ibn Arabi tells of the visit he paid one of them at Dunaysir in Mesopotamia. This person, who is
in the Durra fakhira as al-Khatari, had the singular gift……

The First Day and Night of the First Friday of Rajab - Night of wishes" (laylat al-ragha'ib)
As for the night of the first Friday of the month of Rajab or its first night, both known as the "Night of wishes" (laylat al-
ragha'ib) during which is performed the salat al-ragha'ib.
(please note: Thursday Night in Islam is actually Friday, we start from Maghrib & finish at maghrib the following night
so- the whole of Friday thus starts is -Thursday night to Friday night, the day is Asr to Asr there is no concept in Islam
that the day starts at 12.00am this is a western non-muslim belief or understanding. Fajr then is our 3rd prayer
beginning of the day. The text is translated into english without footnotes. Which can be found in the book version,
also Sunday is our First day in Islam not Monday - Wusta footnote found at bottom)
How to Perform the Prayer Fast on the first Thursday of Rajab.

........" It is most important, however, that none of you should neglect the First Friday in Rajab, for it is the night
that the angels call the Night of [the Granting of] Wishes [Lailat ar-Ragha'ib]. This is because, by the time the first
third of the night has elapsed, there will not be a single angel still at large in the heavens, nor in any region of the
earth bar one. They will all be gathered together in the Ka'ba and the area immediately surrounding it. Allah (Exalted
is He) will condescend to notice that they have assembled there, and He will say: "My angels, ask Me for whatever you
wish!" Their response to this will be: "Our Lord, the request we wish to make is that You grant forgiveness to those
who faithfully keep the fast in Rajab," whereupon Allah (Exalted is He) will tell them: "That I have already done!"
Then Allah's Messenger (Allah bless him and give him peace) said:
" No one will go unrewarded if he fasts during the daytime on Thursday, the first Thursday in Rajab.
In the evening between Maghrib and `Isha, perform 12 units (Rak'at) of prayer, in two's (i.e. two at a time). In each unit
recite: Once Sura-al-Fateha; three times Sura-al-Qadr; and 12 times Sura-al-Tawhid (Qul huwallahu).

After the 12 units (rakats) are over, recite 70 times:
Salawat (while sitting) : "Allahumma Salli `Ala Muhammad, Annabiyyil Ummiyyi, Wa `Ala Aalihi"
Tasbih (in Sajdah): "Subbuhun Quddusun, Rabbul Mala`ikati Warruh"
All-Glorious, All-Holy,n Lord of the Angels and of the Spirit!

Istighfar (while sitting):
"Rabbigh-Fir, War-ham, Watajawaz `Amma Ta'alamu, Innaka antal `aliyyul A`a-zam"
My Lord, forgive and have mercy m pardon that which You well know, for You are the Mighty, the Supreme

Tasbih (again in Sajdah): "Subbuhun Quddusun, Rabbul Mala'ikati Warruh"
All-Glorious, All-Holy, Lord of the Angels and of the Spirit!
Then seek your needs, they will be granted, Inshallah.
Reward for praying 12 rakah on first night
Allah's Messenger (Allah bless him and give him peace) also said:
" By Him in whose Hand is my soul [wa 'lladhi nafsi bi-yadih], I assure you that no servant [of His], whether manservant
['abd] or maidservant [ama], will ever perform this particular salat-prayer without Allah forgiving all the sins of which
that individual has ever been guilty, even if they are like the flecks of foam upon the ocean, as numerous as all the
grains of sand, as heavy as the mountains, and as many as the drops of rain and the leaves on all the trees. On the
Day of Resurrection [Yawm al-Qiyama], he will be allowed to intercede on behalf of seven hundred members of his
family."

On the first night that worshipful servant spends in his grave, the reward for this salat-prayer will come to visit him [in
the shape of a human being], with a cheerful face and an eloquent tongue. "O my dear friend," it will say to him,
"rejoice in the good tidings, for I am here to tell you that you have been delivered from every severe affliction!"
This will prompt the servant to exclaim: "Who are you? By Allah, I swear that I have never seen a man with a better-
looking face than yours. Never have I heard a form of speech more charming than your way of speaking, and never
have I smelled a fragrance more delightful than that of your perfume." So then it will tell him: "O my dear friend, I am
the reward for that salat-prayer, the one you performed on whichever night it was, in whichever month it was, in
whichever year it was. I have come here tonight in order to fulfill your request, to entertain you in your solitary state,
and to banish your loneliness from you. Later on, when the trumpet is sounded, I shall provide you with shade to
protect your head from the scorching heat on the Fields of the Resurrection ['Arasat al-Qiyama]. So rejoice in the
good tidings, for you will never be deprived of the blessing that comes from your Master [Mawla]."

30 rakah - are read in units of 2 with "Qul HuwAllahu Ahad" 3 times, and Surah that begins with "Qul Yaa-ayyu-hal-
kaa-firoon" 3 times for every rakah, to read 10 on first night -10 in middle -10 at the end of the month    see  below for
full details see page 15

......Allah (Exalted is He) relents toward His Prophets [anbiya'], because in it He rescues His saints [awliya'] from the
hands of their enemies, and because anyone who fasts during this month becomes entitled to receive three things
from Allah (Exalted is He). The first and second of these are forgiveness for all the sins he has previously committed,
and impregnable virtue ['isma] for the remainder of his life. As for the third, he will be safe from thirst on the Day of the
Greatest Review [Yawm al-'Ard al-Akbar]."....

..Ibn `Abd al-Razzaq narrates in his Musannaf (4:317) that Ibn `Umar said:
There are five nights in which invocation (du`a) is not turned back: the night of Jum`a, the first night of Rajab,
the night of mid-Sha`ban, and the two nights of `Eid.

The beloved Prophet Muhammad sallallahu alaihi wa sallam peace be upon him said: 'The fast of the first day
of Rajab is repentance for 3 years and the fasting of the second day is repentance for 2 years and the fast of third
day is repentance for 1 year and then each remaining day -of Rajab- is repentance for 1 month.'
'Whoever fasts the 1st day of Rajab it will be equivalent to the fast of 1 year; and whoever fasts 7 days in it, the 7
gates of Hell will be closed for him; and whoever fasts 10 days from Rajab, a caller will call out from the sky, “Ask and
you will be given!” '

'Rajab is a tremendous month in which Allah multiplies the good deeds. So whoever fasts a day from Rajab it is as
if he fasted a year; and whoever fasts seven days of it the seven gates of Hell are closed to him; and whoever fasts
eight days from it the eight gates of Paradise are opened to him; and whoever fasts ten days from it will not ask Allah
something except that Allah will grant it. And whoever fasts from it fifteen days a caller will call out from
heavens “Verily you have been forgiven whatever is past, so renew your good actions, for indeed your transgressions
have been transformed into virtuous deeds.” And whoever does more, Allah gives to him even more. And in Rajab
Allah carried Noah/Nuh alaihi salaam peace be upon him in the ark and he/Noah fasted and ordered all those with him
to do so. And the ark sailed with them for six months until the first ten days of Muharram/first month of islamic
calender.'
Fasting in Rajab and Merit of Fasting During the 27th Day of Rajab

As for the name ash-Shahru'l-Mutahhir [The Purifying Month], it is so called because it purifies [yutahhiru] the person
who fasts in the course of it, ridding him of his sins and offenses.
Relevant in this context is another traditional report related to us by Shaikh Imam Hibatu'llah ibn al-Mubarak as-Saqati
(may Allah bestow His mercy upon him). According to this report, Allah's Messenger (Allah bless him and give him
peace) said:

The month of Rajab is a glorious month indeed. If someone has fasted for one day in Rajab, Allah (Exalted is He) will
record it in his credit column as the fast of a thousand years.
If someone has fasted for two days in Rajab, Allah (Exalted is He) will record it in his credit column as the fast of two
thousand years.
If someone has fasted for three days in Rajab, Allah (Exalted is He) will record it in his credit column as the fast of
three thousand years.
If someone has fasted for seven days in Rajab, all the seven gates of Hell [Jahannam] will be locked to make sure that
he stays out of it.

If someone has fasted for eight days in Rajab, al the eight gates of the Garden of Paradise will be held open for him,
so that he may enter by whichever gate he chooses.
If someone has fasted for fifteen days in Rajab, all his bad deeds will be replaced by good deeds, and a crier will call
out from heaven above: "Allah has now forgiven you, so use the opportunity to set about good work anew!"
Traditional Reports Concerning the Sacred Month of Rajab
According to a report transmitted by 'Ikrima, on the authority of Ibn 'Abbas (may Allah be well pleased with him
and with his father), the Prophet (Allah bless him and give him peace) once said:
Rajab is Allah's month, Sha'ban is my month and Ramadan is the month of my Community.

Allah's Messenger (Allah bless him and give him peace) is also reported as having said:
In the Garden of Paradise there is a river called Rajab, whiter than milk and sweeter than honey. If someone has
fasted for one day during the month of Rajab, Allah will let him quench his thirst by drinking from that river.
Anab ibn Malik (may Allah be well pleased with him) is reported as having said: "In the Garden of Paradise there is a
palace that no one may enter, with the exception of someone who makes a frequent practice of fasting during the
month of Rajab."

According to another traditional report, also transmitted on the authority of Anas [ibn Malik] (may Allah be well pleased
with him), Allah's Messenger (Allah bless him and give him peace) once said:
If someone has fasted for three days during the sacred months, on a Thursday, a Friday and a Saturday, Allah will
credit him with the worshipful service [ibada] of nine hundred years!
The Merit of Fasting During the 27th Day of Rajab

The Prophet (Allah bless him and give him peace) once said:
If someone keeps the fast on the 27th day of Rajab, he will be credited with the same reward as that which is earned
by fasting for sixty months.
It was on the 27th day of Rajab, we are told, that Gabriel first came down to invest the Prophet (Allah bless him and
give him peace) with his Messenger-ship [Risala].
According to this next report, likewise conveyed to us by Sheikh Hibatu'llah, Allah's Messenger (Allah bless him and
give him peace) once said:

Rajab contains a very special day and a very special night. If someone fasts during that day, and keeps vigil
throughout that night, he will be entitled to a reward like the one that would be earned by a person who fasted for a
hundred years, and who keeps vigil throughout all the nights in that period.
The reference must be to the 27th of Rajab, that being the day on which our Prophet (Allah bless him and give him
peace) was first dispatched to embark upon his mission.

Sheikh Hibatu'llah (may Allah bestow His mercy upon him) has informed us on good traditional authority, Allah's
Messenger (Allah bless him and give him peace) once said:
Rajab is one of the sacred months and its days are inscribed on the sixth gate of Heaven. So, if a man has fasted
during one day of this month, and if he has kept his fast completely clean through obedient devotion [taqwa] to Allah
(Almighty and Glorious is He), the heavenly gate will acquire the faculty of speech, and the day itself will also acquire
the faculty of speech, and the two of them will say: "O Lord, forgive him!" But if he has failed to make his fast complete
through obedient devotion to Allah (Exalted is He), they will make no such plea for him to be forgiven. They will say, or
he will be told by some other voice: "Your own lower self [nafs] has betrayed you!"
note:- Wusta- Middle. Salatul Wusta refers to the middle prayer, which is the 'Asr prayer (the third of the five
compulsory daily prayers), for those whose day begins at dawn. However, some say it refers to the Fajr prayer. This is
because the Muslims follow a lunar calendar: the first day of a new lunar month is only determined when the
new moon is sighted shortly after sunset. Therefore the Muslim day begins at Maghreb, and the first prayer of that
new day is Maghreb, which makes the third (middle) prayer Fajr.
References Excerpts from Al-Ghunya li-Talibi Tariq al-Haqq Vol.3 by Master of Sufis Shaykh ‘Abdul Qadir Jilani

Traditional prayers of supplication (ad'iya ma'thura) that are particularly appropriate on the first night of Rajab.
When the worshipper has duly performed his salat on the first night of Rajab, he is recommended to offer
the following Du’a:

“O Allah, to You the applicants apply this night, to You the aspirants aspire, and for Your gracious bounty and
beneficence the seekers look in hope. You have special favors [nafahat] to bestow this night, and prizes and gifts and
presents. You will bestow them upon whomever You choose from among Your servants, and You will withhold them
from those who are not ready to receive Your providential care ['inaya]. Well, here am I, Your servant who is sorely in
need of You, hoping for Your gracious bounty and beneficence! If it pleases You, O my Master [Ya Maulaa-ya], to
bestow Your Grace this night upon one of Your creatures, and if You will be so generous as to grant him a favor
out of Your kindness, then bless Sayyidina Muhammad and his family, and let me enjoy Your Superabundance and
Beneficence, Ya Rabbal-'Aalameen!”

Hazrat Babul-'Ilm, ’Ali bin Abu Talib (karramallah wajhah) would devote himself entirely to worship during four nights of
the year, namely: The first night of Rajab; the Night of the Fastbreaking [Lailat al-Fitr]; the Night of the Sacrifices
[Lailat al-Adha]; and the night of the middle of Sha’ban. Here is the prayer of Du’a he used to offer on those nights:

"O Allah, bless Sayyidina Muhammad and his family, those Lanterns of Wisdom [masabih al-hikma], Masters of Grace
[mawali 'n-ni'ma] and Mines of Virtue [ma'adin al-'isma]! Let them be my protection against all evil. Do not take me by
surprise or unawares. Do not cause the outcome of my life's work to be nothing but disappointment and regret. May it
please You to view me with favor, for Your forgiveness is granted to the wrongdoers and I am one of the wrongdoers.
O Allah, forgive me that which cannot do You any harm, and grant me that which cannot bring You any benefit. You
are the One whose Rahmah is all-embracing, the One whose Hikmah is incomparable, so grant me the blessings of
comfort and composure, security and good health, thankfulness, well-being, and taqwa. Instill patience and honesty in
me and in your Awliya. Let ease [yusr] be Your gift to me, and do not let it come with difficulty ['usr] attached. Extend
these same blessings to my wife and children, to my brothers in You, and to all those Muslim men [Muslimin] and
Muslim women [Muslimat], those believing men [mu'minin] and believing women [mu'minat], who have helped me to
become the man I am today."

Reference:- On the excellent qualities of the holy month of Rajab   Excerpts from Al-Ghunya li-Talibi Tariq al-Haqq  by
Shaykh   Syed Abdul-Qadir al-Jilani  ( Radhi Allahu Anhu)  


30 rakah - are read in units of 2 with "Qul HuwAllahu Ahad" 3 times, and Surah that begins with "Qul Yaa-ayyu-hal-
kaa-firoon" 3 times for every rakah, to read 10 on first night -10 in middle -10 at the end of the month    full reference
below
Some traditional reports concerning the special blessings bestowed by Allah (Almighty and Glorious is He) upon those
who perform the prayer [salat] during the holy month of Rajab.
It was just after the new moon had appeared to mark the beginning of Rajab, as Shaikh Imam Hibatullah ibn al-
Mubarak as-Saqati (Rahmatullah ’alayh) has informed us on good traditional authority, that the Holy Nabi (Sall Allahu
alaihi wa Aalihi wa Sallim) turned to Hazrat Salman al-Farsi (Radhiyallahu ’anhu) and said:

O Salman, Allah will surely erase all the sins from the record of any believing man [mu'min], and of any believing
woman [mu'minah], who performs thirty rak'ah in the course of this month, reciting in each cycle Surah al-Fatiha and
the Surah that begins with "Qul HuwAllahu Ahad"1 three times, and the Surah that begins with "Qul Yaa-ayyu-hal-kaa-
firoon"2 three times. That man or woman will be granted the same reward as a person who has fasted throughout the
entire month. He or she will be treated as one of those who continue to perform the salat [al-musallin] right through to
the following year, and will be credited every day with a deed as noble as that of one of the Martyrs of the Battle of
Badr [Shahid min Shuhadaa-e Badr].

For every day of fasting [in Rajab], the ’ibadah of an entire year will be recorded in favor of the believer concerned,
whose credit will be enhanced by a thousand degrees. If the believer keeps the fast throughout the whole of this
month, as well as performing this particular salat-prayer [i.e., the aforementioned thirty rak'ahs of prayer], Allah will
deliver that man or woman from the Fire of Hell and declare that he or she is entitled to enter the Garden of Paradise,
therein to dwell in the vicinity of Allah Subhanahu wa Ta’ala.

Sayyidina Jibril (’Alayhis-Salaam) informed me of this, and then he went on to say: "O Muhammad, this a clear sign to
mark the distinction between you true believers, on the one hand, and the mushrikeen and munafiqeen on the other,
because the munafiqeen do not perform that  prayer."
Having heard these words addressed to him by the Nabi (Sall Allahu alaihi wa Aalihi wa Sallim), Hazrat  Salman
(Radhiyallahu ’anhu) responded by saying: “O Messenger, tell me exactly how I must perform that particular salat-
prayer, and exactly when I must perform it.”

“O Salman,” said Sayyidina Rasulullah  (Sall Allahu alaihi wa Aalihi wa Sallim):
"on the first day of the month you must perform ten rak'ahs. In each rak'ahs you must recite Surah al-Fatiah one time
only, then the Sura that begins with "Qul HuwAllahu Ahad" three times, and then the Surah that begins with "Qul Yaa-
ayyu-hal-kaa-firoon" three times. When you have pronounced the final salutation [sallamta], you must raise your
hands and say:

There is no god except Allah, Alone. No partner has He. To Him belongs the kingdom and to Him belongs the praise.
He brings to life and causes death, while He is Ever-Living and never dies. All goodness is in His Hand, and He is
Powerful over all things. O Allah, no one can withhold what You have given, and no one can give what You have
withheld, nor will the worldly fortune of the possessor of such fortune profit him, if he does not obtain the fortune that
comes from You [in the hereafter].

Then you must rub your face with your hands, for at this point you will have completed the first set of ten rak'ahs.
In the middle of the month you must perform another ten rak'ahs of the salat-prayer. In each rak'ah you must again
recite Surah al-Fatihah one time only, then the Surah that begins with "Qul HuwAllahu Ahad" three times, and then the
Surah that begins with "Qul Yaa-ayyu-hal-kaa-firoon" three times. When you have pronounced the final salutation
[sallamta], you must raise your hands as you did before, but this time you must say:
There is no god except Allah, Alone. No partner has He. To Him belongs the kingdom and to Him belongs the praise.
He brings to life and causes death, while He is Ever-Living and never dies. All goodness is in His Hand, and He is
Powerful over all things. (I worship Him) as God, Single, One, Everlasting, Alone, Unique. He takes unto
Himself neither female consort nor son.

Then you must rub your face with your hands, for at this point you will have completed the second set of ten rak'ahs.

At the end of the month you must perform the third and final set of ten rak'ahs of salat, and in each rak'ah you must
again recite Surah al-Fatihah one time only, then the Surah that begins with "Qul HuwAllahu Ahad" three times, and
then the Surah that begins with "Qul Yaa-ayyu-hal-kaa-firoon" three times. When you have pronounced the final
salutation [sallamta], you must raise your hands as before, but this time you must say:

There is no god except Allah, Alone. No partner has He. To Him belongs the kingdom and to Him belongs the praise.
He brings to life and causes death, while He is Ever-Living and never dies. All goodness is in His Hand, and He is
Powerful over all things. May Allah bless Sayyidina Muhammad and the pure members of his family. There is neither
any power nor any strength except with Allah, the Most High, the Almighty.

You should then ask for whatever you need, whereupon He will surely give a positive response to your Du'a. Allah will
interpose seventy ditches between you and Hell [Jahannam], and each of those ditches will be as wide as the distance
that separates this earth from heaven above. For every rak'ah of salat-prayer you have performed, He will credit you
with a million rak'ahs. He will also inscribe on your record an exemption from the Fire of Hell and a permit to cross the
Narrow Bridge [sirat]."

Hazrat Salman (Radhiyallahu ’anhu) is reported as having said: "As soon as the Nabi  (Sall Allahu alaihi wa Aalihi wa
Sallim) had finished speaking, I sank to the ground in humble prostration, weeping as I sought to express my gratitude
to Allah (Exalted is He) for what I had just been privileged to hear."

Endnotes   1.Surah al-Ikhlaas    2.Surah al-Kaafiroon
Reference:- On the excellent qualities of the holy month of Rajab   Excerpts from Al-Ghunya li-Talibi Tariq al-Haqq  by
Shaykh   Syed Abdul-Qadir al-Jilani  ( Radhi Allahu Anhu)  

Traditional reports in which great emphasis is placed on the special merit of fasting on the first Thursday in
Rajab, and of performing the prayer [salat] during the first Friday night [Jumu'ah] of that month.

The following report has been conveyed to us by Shaikh Imam Abu-l-Barakat Hibatu'llah ibn al-Mubarak as-Saqati
(Rahmatullah ‘alayh), who cites good traditional authority in support of its authenticity: Allah's Messenger (Sall Allahu
alaihi wa Aalihi wa Sallim) once said:
Rajab is Allah's month, Sha'ban is my month, and Ramadan is the month of my Ummah.

Someone then asked him: “O Messenger of Allah, what do you mean exactly, when you say that Rajab is Allah’s
month?” So he (Sall Allahu alaihi wa Aalihi wa Sallim) explained:
[I call it Allah's month] because it is specifically associated with forgiveness, because in it the shedding of blood is
brought to a halt, because in it Allah (Exalted is He) relents toward His Ambiya, because in it He rescues His Awliya
from the hands of their enemies, and because anyone who fasts during this month becomes entitled to receive three
things from Allah (Exalted is He). The first and second of these are forgiveness for all the sins he has previously
committed, and impregnable virtue ['isma] for the remainder of his life. As for the third, he will be safe from thirst
on the Day of the Greatest Review [Yawm al-'Ard al-Akbar]."

At this point a feeble old man stood up and said: "Ya Rasulullah, I am physically incapable of fasting through
the whole of the month," so Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) went on to say:
Fast during the first day of the month and during the day that comes in the middle of it, and also during the very last
day of the month, for then you will be given the same reward as someone who has fasted through the whole of the
month, since one good deed is equal in value to ten of the same kind.
It is most important, however, that none of you should neglect the first Friday in Rajab, for it is the night that the Malaa-
ika call the Night of Wishes [Lailat ar-Ragha'ib]. This is because, by the time the first third of the night has elapsed,
there will not be a single angel still at large in the heavens, nor in any region of the earth bar one. They will all be
gathered together in the Ka'bah and the area immediately surrounding it. Allah (Exalted is He) will condescend to
notice that they have assembled there, and He will say: "My angels, ask Me for whatever you wish!" Their response to
this will be: "Our Rabb, the request we wish to make is that You grant forgiveness to those who faithfully keep the fast
in Rajab," whereupon Allah (Exalted is He) will tell them: "That I have already done!"
Then Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) said:
No one will go unrewarded if he fasts during the daytime on Thursday, the first Thursday in Rajab, and if he then
performs twelve extra rak'ahs during the period between Maghrib and 'Isha, i.e., during the first segment ['atama] of
the night of Friday. In each rak'ah, he must recite Surah al-Fatihah one time only, then the Surah that begins with
"Innaa anzalnaa-hu fee layla-til-qadr"1 three times, and the Sura that begins with "Qul HuwAllahu Ahad"2 twelve times.
The twelve rak'ahs must be divided into sets of two, with a salutation [taslima] to mark the conclusion of each pair.
When he has completed his salat-prayer, he must invoke blessings upon me, by repeating seventy times:

O Allah, bestow blessings anda peace upon Muhammad, the Holy Nabi, and upon his family.
He must then perform sajdah, repeating seventy times while he is in sajdah:
All-Glorious, All-Holy Rabb of the Angels and of the Spirit!

Then he must raise his head and repeat seventy times:
My Rabb, forgive and have mercy and pardon that which You well know, for You are the Mighty, the Supreme.

Then he must bow down low for the second time and repeat the words he uttered during the first sajdah. Finally, while
he is still in sajdah, he should ask Allah to grant his personal request, for that request will surely be fulfilled.

Allah's Holy Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) also said:
By Him in whose Hand is my soul, I assure you that no servant [of His], whether manservant ['abd] or maidservant
[ama], will ever perform this particular salat-prayer without Allah forgiving all the sins of which that individual has ever
been guilty, even if they are like the flecks of foam upon the ocean, as numerous as all the grains of sand, as heavy
as the mountains, and as many as the drops of rain and the leaves on all the trees. On the Day of
Resurrection [Yawm al-Qiyama], he will be allowed to intercede on behalf of seven hundred members of his family.
On the first night that worshipful servant spends in his grave, the reward for this salat-prayer will come to visit him [in
the shape of a human being], with a cheerful face and an eloquent tongue. "O my dear friend," it will say to him,
"rejoice in the good tidings, for I am here to tell you that you have been delivered from every severe affliction!"
This will prompt the servant to exclaim: "Who are you? By Allah, I swear that I have never seen a man with a better-
looking face than yours. Never have I heard a form of speech more charming than your way of speaking, and never
have I smelled a fragrance more delightful than that of your perfume." So then it will tell him: "O my dear friend, I am
the reward for that salat-prayer, the one you performed on whichever night it was, in whichever month it was, in
whichever year it was. I have come here tonight in order to fulfill your request, to entertain you in your solitary state,
and to banish your loneliness from you. Later on, when the trumpet is sounded, I shall provide you with shade to
protect your head from the scorching heat on the Fields of the Resurrection ['Arasat al-Qiyama]. So rejoice in the
good tidings, for you will never be deprived of the blessing that comes from your Master [Maula].
Endnotes 1 Surah al-Qadr  2 Surah al-Ikhlaas
Reference:- On the excellent qualities of the holy month of Rajab   Excerpts from Al-Ghunya li-Talibi Tariq al-Haqq  by
Shaykh   Syed Abdul-Qadir al-Jilani  ( Radhi Allahu Anhu)  

Fasting the Month of Rajab -by Shaykh Muhammad Hisham Kabbani

Fasting the months of Rajab and Sha`ban as a nafila or supererogatory worship is recommended, with the intention of
following the Sunna of the Prophet (s) by which the merit of this fast has clearly been established.
`Abd al-Rahman al-Jazai'ri in his book al-Fiqh `ala al-madhahib al-arba` (Islamic law according to the Four Schools) in
the chapter entitled "Fasting Rajab, Sha`ban and the Rest of the Holy Months" states:

Fasting the months of Rajab and Sha`ban is recommended (mandub) as agreed upon by three of the Imams,
while the Hanbalis differed in that they said fasting Rajab singly is disliked, except if one breaks the fast during it then
it is not disliked. Regarding the holy months Dhul Qi`da, Dhul-Hijja, Muharram, and Rajab fasting them is
recommended according to three of the Imams, while the Hanafis differed in that they said what is recommended in
the Holy months is to fast three days from each of them, which are Thursday, Friday and Saturday.(1:557)

The First Day and Night of the First Friday of Rajab
[Excerpted from the Encyclopedia of Islamic Doctrine, Shaykh Muhammad Hisham Kabbani, As-Sunna Foundation of
America, 1996]
As for the night of the first Friday of the month of Rajab or its first night, both known as the "Night of wishes" (laylat al-
ragha'ib) during which is performed the salat al-ragha'ib, its observance was disapproved by Imam Nawawi in his
Sharh al-muhadhdhab and Fatawa as based on invalid (batil) evidence, and this is also the position of al-`Izz ibn `Abd
al-Salam. However, the hafiz Ibn al-Salah disagreed with al-`Izz and considered praiseworthy the performance of Salat
al-ragha'ib, while `Ali al-Qari said in his Asrar al-marfu`a regarding this:
The hadith: salat al-nahar `ajma' (Prayer in the daytime is silent), even if invalid (batil), nevertheless its meaning is
true. The same holds about the hadiths of the prayers they have mentioned concerning honored days and exalted
nights such as salat al-ragha'ib -- the most famous example being the prayer of mid-Sha`ban -- because the hadiths
concerning them (i.e. the prayers) are not forged but merely weak.30
Finally, Ibn `Abd al-Razzaq narrates in his Musannaf (4:317) that Ibn `Umar said:
There are five nights in which invocation (du`a) is not turned back: the night of Jum`a, the first night of Rajab,
the night of mid-Sha`ban, and the two nights of `Eid.

Hadith on the Benefits of Rajab

Rajab is the month of Allah, Sha`bān is my month and Ramadān is the month of my Nation.[1]

Az-Zamakhshari said: [Muharram's] distinction among the sacred months is due to `Āshūra. The best of the
months for the voluntary fast is Muharram, then Rajab then the rest of the sacred months and then Sha`bān.

‏The Prophet , when he entered the month of Rajab would say, "O Allah bless us in our Rajab and Sha`ban and cause
us to reach Ramadan!" And on the night of Jum`ah he used to say, "This is the night of beauty and day of brightness."
[2]

Abu Bakr ibn Abi Shaybah narrated that Abdullah ibn Nameer narrated and ibn Nameer narrated from his father that
`Uthmān ibn Hakeem al-Ansaari  narrated,  "I asked Sa`eed ibn Jubayr  about the fast of Rajab, what was his opinion
on it. He said, 'Ibn `Abbās  narrated that the Prophet  used to fast until we said he would never break fast, and he
used to break fast until we said he will never fast [again.]'"[3]
Also narrated by `Uthmān ibn Hakeem from Muhammad ibn Ubayd.

‏The fast of the first day of Rajab is repentance for three years and the [fasting] second day is repentance for two
years and the [fast of] third day is repentance for a year and then each [remaining] day is [repentance for] a month.[4]

Abi Sa`eed  related:
Rajab is one of the four forbidden months, [in which fighting is prohibited]. Its days are written on the Gates of
the sixth heaven. When a man fasts one of its days and renews his fast with the fear and consciousness of Allah,
Allah makes that gate to speak and makes that day to speak, saying, "O our Lord forgive him!"

And if he does not complete or perfect his fast with fear of Allah, they do not ask forgiveness for him and it is said,
“your own self has betrayed you!”[5]

From Ibn `Umar  that the Prophet  said:
Whoever fasts the first day of Rajab it will be equivalent to the fast of one year; and whoever fasts seven days in
it, the seven gates of Hell will be closed for him; and whoever fasts ten days from Rajab, a caller will call out from the
sky, “Ask and you will be given!”[6]

Abu Dharr  related that the Prophet  said:
Whoever fasts the a day of Rajab it will be equivalent to the fast of one month; and whoever fasts seven days in it the
seven gates of Hell will be closed for him; and whoever fasts ten days from it, Allah will change all of his evil deeds into
good ones; and whoever fasts from it eighteen days a caller will call out: Allah the Exalted has forgiven you; therefore
renew your good deeds. [7]

Anas  related that the Prophet  said:
Rajab is a tremendous month in which Allah multiplies the good deeds. So whoever fasts a day from Rajab it is as
if he fasted a year; and whoever fasts seven days of it the seven gates of Hell are closed to him; and whoever fasts
eight days from it the eight  gates of Paradise are opened to him; and whoever fasts ten days from it will not ask Allah
something except that Allah will grant it. And whoever fasts from it fifteen days a caller will call out from
heavens “Verily you have been forgiven whatever is past, so renew your good actions, for indeed your transgressions
have been transformed into virtuous deeds.” And whoever does more, Allah gives to him even more. And in Rajab
Allah carried Nuh  in the ark and he fasted and ordered all those with him to do so. And the ark sailed with them for six
months until the first ten days of Muharram...[8]

Khalid az-Zeeyaat said:
It has reached us that on the first of Rajab Allah Nuh  set sail in the ark and he  fasted and ordered all those with him
from Jinn and mankind to do so saying: Fast this day for verily whoever among you fasts it, will be brought far from the
Fire the distance of one year's travel; and whoever fasts seven days of it the seven gates of Hell are closed to him;
and whoever fasts eight days from it the eight  gates of Paradise are opened to him; and whoever fasts ten days from
it will not ask Allah something except that Allah will grant it. And whoever fasts from it fifteen days a caller will call out
from heavens “Verily you have been forgiven whatever is past, so renew your good actions, whatever is past is
forgiven.” And whoever does more, Allah gives to him even more. Nuh  fasted in the ark Rajab, Sha`ban, Ramadan,
Shawwal, Dhul-Q`idah and Dhul-Hijjah and ten days of Muharram. Then the ark came to rest on `Āshūra and Nuh    
said to all those who were with him from Jinn and humankind, "Fast this day."[9]

Saeed ibn Abi Rushd related that the Prophet  said:
Rajab is a tremendous month in which Allah multiplies the good deeds. So whoever fasts a day from Rajab it is as
if he fasted a year; and whoever fasts seven days of it the seven gates of Hell are closed to him; and whoever fasts
eight  days from it the eight  gates of Paradise are opened to him; and whoever fasts ten days from it will not ask Allah
except that Allah will grant it. And whoever fasts from it fifteen days a caller will call out from heavens “Verily you have
been forgiven whatever you have done in the past, so renew your good actions.” And whoever does more, Allah gives
to him even more. And in Rajab Allah carried Nūh  in the ark for six months, the last of them being the day of `Āshūra,
in which it landed on the mountain of Judee, and Nūh  fasted along with all those with him as well as the animals, in
thanks to Allah...[10]

Ibn `Abd al-Razzāq narrates that  Ibn `Umar  said:
There are five nights in which invocation (du`a) is not rejected:  the first night of Rajab, the night of mid-Sha`ban, the
night of Jum`a, and the night of [the `Eid of] Fitr and the night of [the `Eid of] Sacrifice..[11]

Muhammad ibn Hātim informed us that Hibbān said that we were informed by Abdallāh from Shu`bah from Anas ibn
Sirreen who said, I heard Abd al-Mālik ibn Abi al-Minhāl convey from his father that the Prophet  ordered them to fast
the three "white" days. He said, "It is [equivalent] to fasting the entire month."[12]

Qays ibn 'Abbaad  said, "The tenth of Rajab is the day that Allah blots out or confirms what He pleases." [a reference
to Quran, 13:39][13]

Qays ibn 'Abbaad  said:
To Allah belongs the command on the tenth night of every sacred month. As for the tenth of the [month of] sacrifice,
that is the Day of Sacrifice. As for the tenth of Muharram, that is the day of `Āshūra. As for the tenth of Rajab, in it
[Allah revealed about it] "Allah doth blot out or confirm what He pleaseth."  [13:39]
He said, "I forgot what he said regarding Dhul Qa`idah."[the fourth sacred month][14]

Click Here for more about the sacred month of Rajab
________________________________________
[1] Abul-Fath ibn Abi Fawaris in his Amalee from al-Hasan (mursalan). Related by ad-Daylami and others from Anas
(marfu`an) and Abi Shaykh from Abu Hurayrah and Abu Sa`eed (marfu`an) with the wording, "Verily the month of
Ramadan is the month of my Nation." However Ibn al-Jawzi in his Mawdu`at  (Forgeries) related it through many
different ways, as did al-Hafiz Ibn Hajar in Kitab tabayyin al-`ajab feemaa warada fee rajab.
[2] Related by Ibn Asakir, al-Bazaar and at-Tabarani in al-Awsat, and by al-Bayhaqi in Shu`ab al-Iman from Anas, who
graded it weak.
[3] Related in Sahih Muslim.
[4] Abu Muhammad al-Khalal in Virtues of Rajab, from Ibn `Abbās.
[5] Abu Muhammad al-Hassan ibn Muhammad al-Khalal.
[6] Abu Na`eem and Ibn Asakir.
[7] Al-Khateeb.
[8] Related by al-Bayhaqi from Anas.
[9] Related by Ibn Asakir.
[10] Related by At-Tabarani.
[11] Al-Musannaf 4:317.
[12] An-Nisa'ee. The "white" days are the three days in the middle of the month: 13th, 14th, 15th, so-named for the
brightness due to the full moon in their nights.
[13] Related by Ibn Jareer.
[14] Related by Ibn Mundhir and Ibn Abi Haatim and Bayhaqi in Shu`ab al-Iman.


The Spiritual Significance of the Miraculous Night Journey and Ascension of the Prophet Muhammad, peace be upon
him

By Shaykh Muhammad Hisham Kabbani

Bismillah ir-Rahman ir-Raheem
Glory be to him who made his servant to go on a night from the sacred mosque to the far-distant mosque of which we
have blessed the precincts, so that we may show to him some of our signs; surely he is the hearing, the seeing. [17: 1]

Allah (swt) has revealed this as the first verse of quran’s chapter al-isra, the night journey, which is also known as the
chapter of the children of israel or the chapter of glorification (subhan). In it allah mentions the night journey (al-isra’)
in which he called the prophet (saws) to his divine presence.]

As Allah began the Holy Qur’an in the Opening chapter al-Fatiha, with the words “Al-Hamdu Lillah - Praise be
to Allah,” He similarly opens Surat al-Isra (17:1), the chapter of the Night Journey, with “Subhana - Glory be to Allah.”
Allah is glorifying Himself saying, “Subhana alladhi asra’” which means “Glory to Me, the One who brought the Prophet
on the Night Journey calling him to My Divine Presence.”
Reaching beyond comprehension of the human mind, Allah is not just reminding us about this event. Rather, He is
glorifying Himself in regards to it, whereby He transported the Prophet (s) almost instantaneously from Makka
to Masjid al-Aqsa followed by the the Prophet’s (s) Ascension, traversing in an incredibly short span of time the
worldly domain of this universe and beyond, transcending the laws of physics.

There is no scientific, worldly way to comprehend how the Prophet (s) moved across the globe and was then
carried to Allah’s Divine Presence: such a journey is beyond the scope of imagination. Therefore Allah I glorifies
Himself saying, “Yes it happened! Glory to Me Who can do this! I am beyond these laws and systems. I am the
Creator of all systems.”

ANGELIC PREPARATION FOR THE MIRACULOUS JOURNEY

Malik bin Anas (r) related that the Prophet (s) said, “I was lying in the Hijr (of the Sacred Mosque of Makka) when
someone [the archangel Gabriel (as)] came to me and cut open my chest from throat to belly. He removed my heart
and cleaned it with the water of the well of Zamzam before putting it back in its place. Then he brought me a white
creature called al-Buraq by whose means I was lifted.” Another narration relates that the two archangels “Gabriel and
Mika’il (as) came to the Prophet (s) when he was laying down in al-Hijr [of the Sacred Mosque in Makka] and carried
him to the well of Zamzam. They laid him down on his back and Gabriel (as) opened his chest from top to bottom,
despite which there was no bleeding. He said to Mika’il (as), ‘Get me water from Zamzam,’ which he did. Gabriel (as)
took the Prophet’s (s) heart and washed it thrice before putting it back. He filled it with faith and wisdom. Then he
closed his chest and they took him out from the door of the masjid to where the Buraq was waiting.”

Archangel Gabriel could have removed the Prophet’s heart miraculously by means of a small opening or without
opening his chest at all. Yet we see in this Tradition of the Prophet (s) a hint of how to perform open heart surgery.
This same technique of opening the entire chest cavity is used by heart surgeons today.

PERFECTION OF SERVANTHOOD

How did Allah describe the one whom He brought on the Night Journey? He describes him (s) as “His servant” - `abdi
hi. Abu Qasim Sulayman al-Ansari said that when the Prophet (s) reached the highest levels and most distinguished
stations. Allah revealed to him, “With what shall I honor you?” The Prophet said, “By relating me to You through
servanthood (`ubudiyya).” This is why Allah revealed this verse of the Holy Qur’an honoring the Prophet (s) by
the title “His servant” when describing the Night Journey. Allah did not grant such an honor to Moses (as). Rather He
said, “And when Moses came to Our appointed tryst...” [7:143] referring to Moses (as) by his name. Instead of saying,
“Glory be to Him Who made Muhammad to go...”Allah honored the Prophet (s) by referring to him as `abdihi, “His
servant.” Another subtle inference from Allah’s use of the term “`abdihi”, - His servant (a construct in the absent form
or third person) is the meaning that, ‘He called the Prophet (s) to a void where there was nothing except His Own
Presence.’ More miraculous than calling the Prophet (s) to His Presence was His bringing the Prophet’s (s) body and
soul, which exist in time and place, to where there is no time and place, no ‘where’ and no ‘when’. Allah brought His
sincere servant, our master Muhammad (s), from a physical form of this worldly life to the completely abstract Divine
Presence.

STATIONS OF PROXIMITY TO THE DIVINE

The verse goes on to describe the Prophet’s movement through countless stations. Having perfected his character
through constant worship, `ubudiyya, the Sacred Mosque, or Holy Sanctuary, is here an indication of the Prophet’s r
having already been elevated beyond all sin. Allah’s description of the Prophet (s) as “`abd” - servant - precedes His
mention of the two mosques: the Sacred Mosque (Masjid al-Haram) and the Far Distant Mosque (Masjid al-Aqsa).
Allah did not say His Servant was taken “from Makka,” rather He said, “from the Sacred Mosque,” Masjid al-Haram.
“Sacred” means inviolable, no sin being permitted within its precincts, nor backbiting, cheating, or lying. There one
must be ever mindful of Allah’s (swt) Presence.

Masjid al-Haram, represents here a station where those sins which signify the animal life can never be committed.
‘Aqsa’ in Arabic means ‘the Farthest’. Thus Masjid al-Aqsa here is named as the farthest mosque in relation to Masjid
al-Haram and symbolizes the spiritual realm. The literal meaning is, ‘He brought His servant from Masjid al-Haram to
the mosque at the farthest end.’ Symbolically, Allah brought the Prophet away from that which is forbidden things of
this earthly life, haram, to the place furthest away from it - al-Aqsa. The furthermost point from the animalistic life
is the spiritual dimension.

The contrast between these ‘stations’ is further demonstrated by the famous stone at each of these holy sites. In
Masjid al- Haram the Black Stone is governed by physical constraints, held up in an encasement, having fallen from
heaven and been darkened by the sins of humanity. At Masjid al-Aqsa the holy stone marking where the Prophet (s)
ascended to the heavens is miraculously suspended in the air, disregarding the physical law of gravity, seeking to
leave the earthly pull of gravity to soar towards the Divine Presence.

The subtle meaning derived from the order of the words here is that Allah’s one true servant, the Prophet Muhammad
(s), began from station of `ubudiyya, servanthood, for which he was created. This allowed him to begin from
the station of perfected and flawless character (`ismat), shunning the forbidden and the love of this worldly life (al-
haraam) and move from there to the farthest station, the highest rank of all creation, as indicated by the station of the
farthest mosque, al-aqsa.

STAGES OF TASAWWUF

In the Science of Purification of the Self, tasawwuf, these stages are termed Shariah, Tariqat and Haqiqat. The first
corresponds to the realm of physical discipline, whence the seeker moves on the path, tariqat, with the vehicle of
`ubudiyya, worship, and thence ascends to the station of haqiqat, reality, in which all falsehood vanishes and the
Lordship of Allah is made eminently manifest to the servant.

Allah brought Prophet Muhammad (s) to Masjid al-Aqsa in Palestine from which most of the prophets hail. There he
found all of the prophets gathered, and they prayed in congregation behind him (s). From there Allah raised him
to the heavens, as if saying, ‘O My prophets! I did not raise any one from Masjid al-Aqsa as I am raising Muhammad
(s).’ This was in order to demonstrate to them Prophet Muhammad’s (s) ascendancy - unlike any one of them, he was
not restricted by the laws of this universe.

RISEN BY NIGHT, ILLUMINATING LIKE THE FULL MOON


Allah then lifted him from Masjid al- Aqsa by means of the Ascension (mi`raj), to His Divine Presence. Why did Allah
use the words, ‘laylan - by night’? Why didn’t He say, ‘naharan - by day’? ‘Laylan’ here illustrates the darkness of this
world; it becomes illumined only by the bright moon of the Prophet (s) rising to brighten every darkness.

Subhan alladhee asr’a bi `abdihi laylan. “Glorified be He Who carried His servant by night...” Look at every word
of this holy verse. First Allah praised Himself in the third person, in absence. Allah then miraculously moved the
Prophet from Makka to Masjid al-Aqsa (asra’). Then He referred to the Prophet as “‘abd - servant”, distinguishing him
through that elevated title as being related to the spiritual life, not the animal life. The message of Prophet
Muhammad (s) completed and perfected both the physical discipline and jurisprudence (shari`a) of Moses and the
spirituality (rawhaniyya) of ‘Isa (as). The shari`a of Moses (as) relates to the worldly life and the spirituality of ‘Isa (as)
relates to the heavenly life. By passing from the worldly life, represented by the Night Journey, to heavenly life,
represented by the Ascension, the Prophet (s) was carried on these two wings. No prophet was carried in both these
dimensions except our master Muhammad (s).

PROPHETIC CONVEYANCES

One of the great scholars of Qur’anic exegesis, al-’Ala’i said, “On the Night of Ascension the Prophet used five
different vehicles. The first was the Buraq, a winged creature which carried him from Makka to Masjid al-Aqsa. The
second was the Ascension by which the Prophet (s) reached the sky of this world, as-sama’ ad-dunya.’ There are two
explanations for Mi`raj: one that the Buraq carried the Prophet (s) up and the second that a ladder descended and
raised the Prophet (s) very rapidly. The third vehicle was the wings of angels taking the Prophet (s)p to the seventh
heaven. The fourth were the wings of Gabriel u from the seventh heaven to the Furthermost Lote Tree, sidrat al-
muntaha. The fifth vehicle was the carpet (ar-raf raf) to the station of “two bows-length - qaba qawsayn.” [53: 9]
“Similarly, the Prophet (s) stopped in ten different stations: seven heavens and the eighth at the Furthermost Lote
Tree, sidrat al-muntaha. The ninth is where he heard the sound of the angels’ pens writing the actions of human
beings and the tenth level was at the Throne. And Allah knows best.”

THE MIRACULOUS ASPECT OF ISRA AND MI`RAJ

All these miraculous events took place on the night of the Night Journey and Ascension, Laylat al-Isra wal-Mi`raj. The
many hadiths detailing the events of the Night Journey were authenticated by numerous huffaz (hadith masters) such
as Ibn Shihab, Thabit al-Banani, and Qatada. Allah supports His prophets with miracles (mu`jizat) to be able to
transcend the laws of physics and the constraints of our human realities. If Allah grants a miracle we should not view it
as something improbable, otherwise we will be like scientists who cannot understand anything beyond what they
perceive.

Scholars differ as to what night this great journey occurred on. Imam Nawawi said that it took place in Rajab. In Nawawi’
s ar-Rawda, he states it occurred ten years and three months after the beginning of the Prophecy, while
Fatawa states it was five or six years after the onset of revelation. Whatever the case, all scholars concur that the
Night Journey and Ascension took place both in body and spirit.

ABRAHAM'S VISION AND THE SPIRITUAL DIMENSION

Allah said in the Holy Qur’an: “So also did We show Abraham the kingdom of the heavens and the earth that he might
have certitude.” [6: 75-79]

Allah showed the kingdom of heavens and earth to Prophet Abraham (as), by opening Abraham’s spiritual vision
(baseera) to see the wonders of the universe from where he was on earth. Allah showed him what is beyond the laws
of the physical universe through the eyes of his heart. Yet immediately after this verse Allah has shown Abraham (as)
the glories behind the physical universe, “When the night covered over him he saw a star. He said ‘This is my lord.’” [6:
77] In the following verses Abraham (as) similarly “mistakes” the moon and sun for his lord: “When he saw the moon
rising in splendor he said, ‘This is my lord.’ But when the moon set he said, ‘Unless my Lord guides me I shall
surely be among those who go astray.’ When he saw the sun rising in splendor he said, ‘This is my lord.’” [6: 78]
These verses regarding the stars, moon, and sun are directed to the non-believers. Allah showed Abraham (as) the
Truth and he had reached certitude of faith.

As a prophet he was also free of sin, and thus could not have considered other than Allah as his Lord. However,
Abraham’s u duty was to convey a heavenly message. Seeking to bring everyone under Allah’s mercy, Abraham (as)
attempted to teach his people in a way that would not cause them to reject his message. Wisely using a process of
elimination, he demonstrated to them that a spiritual dimension exists. He eliminated the star (something small), then
the moon, then the sun (the biggest heavenly body). Abraham (as) then reaffirms his true belief in Allah and his
turning away from worldly distractions saying, “But when the sun set he said, ‘O my people, I am innocent and free
from the sin of you ascribing partners to Allah. For me I have set my face firmly and truly towards the One Who
created the heavens and the earth, and I am not one who ascribes partners to Allah.’” [6:79] The meaning of this
demonstration: don’t chase the things of this worldly life, but seek the spiritual dimension which transcends the laws of
the physical universe.

In our time, materialistic scientists and certain narrow-minded Islamic sects try to negate spirituality, the fourth
dimension, which Allah showed to Abraham (as). Those rejecting the spiritual dimension of Islam are falling into the
same trap as the people of Abraham. The Prophet (s) said, ‘what I fear most for my community is the hidden shirk
(associating partners to Allah).’ Hidden shirk is for a person to be prideful of himself, most easily manifest in rejecting
the words of others.

DISTINCTION OF PROPHET MUHAMMAD'S ASCENDANCY

Prophet Abraham (as) was shown the kingdom malakut, of heavens and earth. Prophet Moses (as) did not see this
kingdom. However he was able to hear Allah and speak with Allah from Mount Sinai, thus being known as Kalimullah
(the one who spoke with Allah directly). Although Abraham (as) was granted the ability to see in spiritual dimensions,
and Moses (as) was granted to hear Allah directly, both of these great prophets’ bodies remained on earth, subject to
its physical laws. Prophet Abraham’s vision and Prophet Moses’ (as) hearing went beyond the physical by means of
the power of the soul, but their bodies did not move beyond the physical world.

However, Allah caused Prophet Muhammad (s) to move in spiritual dimensions with his body in complete freedom from
physical laws. Allah called the Prophet “to show him from Our signs...” [17: 1] Allah showed Abraham the king dom of
this universe, but He moved the Prophet (s) in body and spirit beyond the physical laws of this universe to show him
‘Our signs’, ayaatina. This possessive form relating the Signs as belonging to Allah directly, indicates the greater
honor and knowledge bestowed on the Prophet (s). The kingdom of heavens and earth shown to Prophet Abraham
(as) was the workings of this physical universe and did not reach Paradise, whereas Allah’s signs manifested to
Prophet Muhammad (s) are directly related to Allah and are not asso ciated with this world.   

THE PROPHET'S VISION OF HIS LORD AND PERFECTION OF ONENESS

"Allah revealed to His servant what he revealed. The Prophet’s heart in no way falsified what it saw. Will you then
dispute with him about what he saw? And he saw Him again another time at the Lote-tree of the utmost boundary, at
the Garden of Abode. Behold the Lote-tree was shrouded with what shrouds. His sight did not swerve or waiver.
Indeed he saw of the Signs of his Lord, the Greatest." [53: 10-19]

Imam Nawawi and the late Imam Mutwalli Sha`rawi concur with the major ity of scholars in interpreting these verses to
mean that the Prophet saw his Lord another time, not that he saw Gabriel u another time, as some assert. Imam
Nawawi relates in his commentary on Sahih Muslim, “Most of the scholars say that the Prophet saw his Lord with the
eyes of his head - ra’a rabbahu bi ‘aynay raasi hi. The Prophet came all the way to the Divine Throne
(`arsh), reached qaba qawsayni (the distance of two bow’s length), and reached the Paradise of Jannat al-Ma’wa near
the Furthermost Lote-Tree (sidrat al-muntaha).


After all this Imam Sha`rawi asks, “What would make the Prophet’s sight swerve? Some say it was Gabriel (as), but the
Prophet (s) had seen Gabriel (as) many times and Gabriel was with him for the duration of the Night Journey and
Ascension. It is irrelevant to say at this juncture that the Prophet’s sight did not swerve or waiver, because if this
was in reference to Gabriel the Prophet had many opportunities to see him already. Allah doesn’t say anything
irrelevant which is why I side with the majority of scholars (including Imam Nawawi) in say ing that with his physical
eyes the Prophet saw Allah (swt).”   

“Indeed he saw of the Signs of his Lord, the Greatest.” [53:18]

What then could the Greatest Sign be for the Prophet (s) other than the vision of his Lord? For the Prophet (s) saw all
seven levels of Paradise, then ascended further than any creation before or after, to “two bows-length”. It is stated in
hadith that the greatest reward for believers in the next life will not be the pleasures of Paradise, but the vision of their
Lord every Friday. If the believers, the common and the special, are going to see their Lord in the afterlife,
then clearly nothing less than that could be “the Greatest Sign” for His Beloved Prophet Muhammad (s).   

“And We granted the vision which We showed you (O Muhammad) but as a trial for mankind.” [17:60]

Regarding this verse, Ibn `Abbas said, “Allah’s Messenger (s) actually saw with his own eyes the vision (of all which
was shown to him) on the night of his Night Journey to Jerusalem (and then to the heavens)...” That is the
greatness of Prophet Muhammad. No one saw his Lord other than Muhammad (s), making him (s) the only true
monotheist (muwahhid). No one except Muhammad (s) achieved a perfect grasp of Divine Unity – tawhid - everyone
else’s under standing of tawhid remains imitated (taqleed).

Prophet Abraham (as) was the father of the prophets and was granted spiritual vision to see the workings of the
universe and Prophet Moses (as) was granted to speak with his Lord. But Allah moved Prophet Muhammad with his
physical body in defiance of the physical laws of the universe to the Unseen, a place where there is nothing and no
possibility of any- thing - “la khala wa la mala.” Allah took Muhammad there and revealed to him Himself, in
the manner He wished. How this was we do not know. It is unseen and unknown (ghayb). Thus, as Ibn `Abbas (r) said,
it is a matter to be believed with acceptance, not a matter to be questioned.   

EXPLANATION OF THE IDOL VERSES

“His sight did not swerve or waiver. Indeed he saw the Greatest Signs of his Lord. Have you seen Lat and ‘Uzza (two
pagan idols) and the third one Manat (another idol)?” [53: 17-20]

Why does Allah mention these three false deities, Lat, `Uzza and Manat, which the polytheistic idolaters of Makka wor
shipped, immediately after mentioning the “Greatest Signs of his  Lord” in 53:18? Scholars say that 53:18 shows that
Muhammad (s) reached perfect grasp of Allah’s Unity, while the verses 53:19-20 by contrast show these idols as
nothing more than fabrications of their makers. If “Greatest Signs” [53: 18] referred to Gabriel then it would not follow
to men tion the false idols after it.

Prophet Abraham (as) mentioned a star, the moon and the sun - three entities of this worldly life - as objects falsely
taken as gods besides God. And in the chapter of the Star (an-Najm), Allah mentioned al- Lat al-`Uzza and Manat,
again three false gods, immediately describing Prophet Muhammad’s seeing his Lord, as explained by most scholars.
Both these revelations reject the false concept of idol- worship, and subtly stress the false notion of a trinity, which
pervades most forms of idolatry. Oneness is for Allah the Exalted and Glorious, the One - al-Wahid, the Unique - al-
Fard, the Eternal - as-Samad.

Sending Oil for Al-Aqsa

In a hadith (Prophetic Tradition) one of the Prophet’s wives asked what one should do if they are not able to travel to
Masjid al-Aqsa. He (s) said, “If someone is not able to go let them send lamp oil there to give light in the mosque.
If any of you sends lamp oil to light the mosque it is as if you had gone and prayed there.”

According to this hadith one can send something to the mosque from far away and attain the reward of one having
reached the masjid despite not going there oneself. This is one of many proofs that intercession in Islam is accepted.

Allah mentioned in the Holy Qur’an “whenever Zakariya entered the sanc-tuary to (see) her, he found her with food.
He said: O Mariam! whence comes this to you? She said: It is from Allah. Surely Allah gives to whom He pleases
without measure.” [3: 36] Allah then stresses the importance of this place, “There did Zakariya pray to his Lord...” [3:
37] as one in which prayers are answered, having become holy as Maryam’s place of worship.

Here we see that a place, whether a mosque or a sanctuary, once it becomes holy, can provide blessings
and rewards to those who worship in it or send lamp oil to it, in the case of Masjid al-Aqsa. This is for a place,
consisting of nothing more than four inan-imate walls, what then of asking a pious person for his invocation? Such is
the case of the intercession of the Prophet (s).

There is another narration in which the Prophet (s) was asked by Abu Dharr which was the first masjid placed on
earth. The Prophet (s) replied, “The Sacred Mosque.” Then he asked which was next. The Prophet (s)
replied, “Masjid al-Aqsa.” Abu Dharr asked how much time elapsed between the two. The Prophet (s) answered,
“Forty years. Prophet Abraham built the Mosque in Makka, Prophet Jacob (Ya`qub) founded Masjid al-Aqsa then his
son Prophet Solomon (Sulayman) finished it.” Peace be upon them all.
The Blessings of Prayers  Said in Jerusalem
The Dajjal (Anti-Christ) would be prevented from entering four places: the Sacred Mosque in Makka, the Prophet’s
Mosque in Madina, Masjid al-Aqsa and Mount Sinai (at-Tur) where Moses used to speak with Allah.
Maymuna (r) said she asked the Prophet (s) about Bayt al-Maqdis (the holy mosque of Jerusalem). He (s) said, “It is
the place of the Judgment where everyone will be gathered. Travel to it and pray in it because one prayer in it is like
1,000 prayers anywhere else.” In another hadith the Prophet said, “One prayer in my mosque is like 10,000 prayers
elsewhere. One prayer in Masjid al-Haram is like 100,000 prayers elsewhere.”   
Dua's for 27th Rajab is the Month of God - Isra and Mi`raj  
Assalamo Alaikum Warahmatullahi Wabarakatuh Devotional performance should be done with cleanliness, purity of
faith, with exclusive attention i.e. heart and should in the prayers and to understand what we are praying. It is our duty
to worship Allah and also fast specially on the 27th day. Every devotional act will have spiritual benefits. This night is
the night of Divine mercy and Allah will grant success and fulfillment of desires to the sincere devotees and also
protect them from haram and Hellfire.

Allah's Messenger (Blessing of Allah and Peace be on him) said that 70,000 angels with trays of divine light on their
heads enter the homes of the inmates who are in devout remembrance of Allah and by the grace of Allah they empty
these trays over the heads of those who pray.

According to the Tradition, whoever performs devout actions during the 27th night and keeps fast during the 27th day
of Rajab, he will be favoured with great spiritual reward. And if his intention is to gain Divine pleasure then he shall be
honoured to partake meals with Prophet Hazrat Ibrahim (A-lai-his-sa-laam), on the Day of Judgement.

This night should be celebrated by having sermons and sacred gatherings. Those holding and attending these
gatherings will be worthy of spiritual rewards.

There are many types pointed out in many books Kitabul Awraad, Toohfah, Falah-ud-deen, Risala hashriyyah, Ahyaa-
ul-uloom, Khoola-sa-tul Akhyaar, Sirool Asraar, Zaadool Maad, etc.
NAWAAFIL NAMAZ
(To pray on the night of 27th Rajab)
AFTER ISHA

12 raka'at Nafl (2 at a time)
In every raka'at after 'Al-ham-du' Sura Ikhlas' 5 times.
After Namaaz, recite 100 times Darood Sharif for fulfillmant of desires.

6 raka'at Nafl namaz (2 at a time).
In each raka'at recite 'Al-ham-du' once and 'Qul-hu-wal-lah' 7 times.
After salaam 50 times darood Sharif.

100 Nafl namaz, (2 at a time)
In each raka'at, after 'Al-ham-du' recite 'Qul-hu-wal-lah'. Hastily recite 100 Darood Sharif. Go in Sajdah and appeal to
Allah. Insha Allah, He will no let you go empty hand.

2 raka'at Nafl Namaaz with intention of presenting it to Allah's Messenger (Blessing of Allah and Peace be on him). In
each raka'at, after 'Al-ham-du' recite 'Qul-hu-wal-lah' 27 times and in the Tashahud, after ‘At-tah-hi-yaat' recite
Darood-e-Ibrahim 27 times.

12 raka'at nafl namaz (2 at a time)
The 1st four raka'ats : In each raka'at recite 'Al-ham-du' once and Sura Qadr 3 times. After salaam recite 70 times
‘LAA I-LAA-HA IL-LAL-LAA-HUL MA-LI-KUL HAQ-QUL MU-BEEN' .

In the 2nd four raka'ats : in each raka'at recite 'Al-ham-du' once and Sura Nasr (I-zaa-ja-a nas-rul-lah) 3 times. After
salaam recite 70 times ‘ IN-NA-KA KAV WAA-HI-DI-YUN DA-LI-LUN BI-HAQ-QI IY-YAA-KA NA'-BU-DU WA IY-YAA-KA
NAS-TA-EEN' .

In the 3rd four raka'at : In each raka'at recite 'Al-ham-du' once and 'Qul-hu-wal-lah' 3 times. After salaam recite 70
times Sura ‘A-lam Nash-rah'. Pray for your desires to be fulfilled.
2 raka'at Nafl namaz. In the first raka'at after'Al-ham-du' recite Sura ‘A-lam-nash-rah' once. In the second raka'at after
'Al-ham-du' recite Sura Li-I-laa-fi Qu-raish'. This prayer will enable you to the reward of praying with the Aulias.

7. There are many more nafl Namaazz in 10, 20 and 100 raka'ats. Pray as much as you can.

27TH DAY OF RAJAB

1. After Zuhr Namaaz, 4 raka'at with one sa-laam. In the first raka'at, after 'Al-ham-du' recite ‘Sura Qadr' 3 times.
In the second raka'at, after 'Al-ham-du'-ham-du' recite 'Qul-hu-wal-lah'-hu-wal-lah' 3 times. In the third raka'at, after
'Al-ham-du' recite Sura Falq 3 times. In the fourth raka'at, after 'Al-ham-du' recite Sura Naas 3 times. After salaam,
recite Darood Sharif 100 times. All your desires will be fulfilled.

2. Keep fast of this day . It is worth 100 fasts and prevents the punishment of the grave and Hellfire . You will
receive a drink from the Rajab river in Paradise.

May Allah accept our invocation and devotional performances and grant us the spiritual effects in this month of Rajab
and Shab-e- Me'raaj. May Allah grant our supplications (du'aa), Aameen.


HADITHS ON RAJAB
In Muslim, Abu Dawud, and Ahmad: Uthman ibn Hakim al-Ansari said: I asked Sa`id ibn Jubayr about fasting in Rajab,
and we were then passing through the month of Rajab, whereupon he said: I heard Ibn `Abbas(r) saying: "The
Messenger of Allah (s) used to observe fast so continuously that we thought he would not break it, and did not
observe it so continuously that we thought he would not observe fast." Imam Nawawi commented on this in Sharh
Sahih Muslim:

"It would appear that the meaning inferred by Sa`id ibn Jubayr from Ibn `Abbas' report is that fasting in Rajab
is neither forbidden nor considered praiseworthy in itself, rather, the ruling concerning it is the same as the rest of the
months."

Imam Nawawi continues:
"Neither prohibition nor praiseworthiness has been established for the month of Rajab in itself, however, the principle
concerning fasting is that it is praiseworthy in itself, and in the Sunan of Abu Dawud the Prophet (s) has made the
fasting of the sacred months praiseworthy, and Rajab is one of them."

Ibn Majah and Ahmad, relate the hadith of a man who repeats:
"I can bear more," [i.e. supererogatory fasting] and to whom the Prophet (s) finally says: "Fast during the sacred
months."

In Abu Dawud and Bayhaqi:
From Mujiba al-Bahiliyya who reported that her father (or uncle) was told by the Prophet (s) three times: "Fast some
and leave some in the sacred months."

Bayhaqi and Abu Nu`aym relate from `Umer ibn Shibl mawqufan, who said:
"I heard Abu Qilaba say: 'There is a palace in Paradise for those who fast the month of Rajab.'

Ibn Qudama states in al-Mughni (3:118-119):
"It is disliked that Rajab be singled out for fasting.

Imam Ahmad said:
'If a man fasts during that month, let him break the fast for one day in it, or several, just so as not to fast it all.'"

Imam Ahmad bin Hanbal said:"Whoever fasts all year round may fast all of it [i.e. Rajab]. Otherwise, let him not fast all
of it but only some of it so that he will not liken it to Ramadan."

In conclusion, it is definitely allowed to fast Rajab and Sha`ban in part or in whole, and we say it is recommended, as
the clarity of the intention to follow the Sunna and the knowledge that only the fast of Ramadan is obligatory, preclude
the reprehensibility of those who used to honor Rajab in rivalry with Ramadan, and Allah knows best.
Hadiths on Rajab  2
1. In Muslim, Abu Dawud, and Ahmad: `Uthman ibn Hakim al-Ansari said: I asked Sa`id ibn Jubayr about fasting in
Rajab, and we were then passing through the month of Rajab, whereupon he said:
I heard Ibn `Abbas saying: "The Messenger of Allah used to observe fast so continuously that we thought he would
never break it, and at other times he remained without fasting so continuously that we thought he would never fast."2

Imam Nawawi commented on this:
It appears that the meaning inferred by Sa`id ibn Jubayr from Ibn `Abbas's report is that fasting in Rajab is neither
forbidden nor considered praiseworthy in itself, rather, the ruling concerning it is the same as the rest of the months.

This is also the commentary of Qastallani in al-Mawahib al-laduniyya.3 Nawawi continues:
Neither prohibition nor praiseworthiness has been established for the month of Rajab in itself, however, the principle
concerning fasting is that it is praiseworthy in itself, and in the Sunan of Abu Dawud4 the Prophet has made
the fasting of the sacred months praiseworthy, and Rajab is one of them. And Allah knows best.5

It is established, on the one hand, that Ibn `Umar fasted during the sacred months,6 and on the other, that he fasted
all year as shown by the following hadith.

2.        In Muslim, Ibn Majah, and (partly) Ahmad: `Abd Allah, the freed slave of Asma' the daughter of Abu Bakr, the
maternal uncle of the son of `Ata', reported:
Asma' sent me to Abdullah ibn `Umar saying: "The news has reached me that you prohibit the use of three things: the
striped robe, saddle cloth made of red silk, and fasting the whole month of Rajab." Abdullah said to me: "So far as
what you say about fasting in the month of Rajab, how about one who observes continuous fasting? And so far as
what you say about the striped garment, I heard `Umar ibn al-Khattab say that he had heard from Allah's Messenger:
"He who wears a silk garment, has no share for him (in the Hereafter)." And I am afraid that stripes were part of it. And
so far as the red saddle cloth is concerned, here is Abdullah's saddle cloth [=his] and it is red. I went back to Asma'
and informed her, so she said: "Here is the cloak (jubba) of Allah's Messenger," and she brought out to me that cloak
made of Persian cloth with a hem of (silk) brocade, and its sleeves bordered with (silk) brocade, and said: "This was
Allah's Messenger's cloak with `A'isha until she died, then I took possession of it. The Apostle of Allah used to wear
that, and we washed it for the sick so that they could seek cure with it."7

Nawawi commented on the above:
Ibn `Umar's reply concerning fasting in Rajab is a denial on his part of what Asma' had heard with regard to his
forbidding it, and it is an affirmation that he fasted Rajab in its entirety as well as fasting permanently, i.e. except the
days of `Id and tashriq.8 This (perpetual fast) is his way and the way of his father `Umar ibn al-Khattab, `A'isha, Abu
Talha, and others of the Salaf as well as Shafi`i and other scholars: their position is that perpetual fasting is not
disliked (makruh).

Ibn Qudama states something similar in al-Mughni concerning perpetual fasting and adds that the same view
is related from Ahmad and Malik, and that after the Prophet's death Abu Talha fasted permanently for forty years,
among other Companions.9 Ibn Hajar al-Haytami in al-Khayrat al-hisan similarly relates that Abu Hanifa was never
seen eating except at night.10

Nawawi adds:
In this hadith is a proof that it is recommended to seek blessings through the relics of the righteous and their clothes
(wa fi hadha al-hadith dalil `ala istihbab al-tabarruk bi athar al-salihin wa thiyabihim).11

3.        Bayhaqi relates in Shu`ab al-iman and Abu Nu`aym in al-Targhib:
Abu `Abd Allah al-Hafiz and Abu Muhammad ibn Abi Hamid al-Muqri said: from Abu al-`Abbas al-Asamm, from Ibrahim
ibn Sulayman al-Barlisi, from Abdallah ibn Yusuf, from `Amer ibn Shibl who said:
I heard Abu Qilaba say: "There is a palace in Paradise for those who fast the month of Rajab."12

Bayhaqi comments:
Even if it is mawquf at Abu Qilaba (i.e. not traced back to the Prophet) who is one of the Successors (d. 104) such as
he does not say such a saying except if it were related to him by someone who had heard it from him to whom
revelation comes (i.e. the Prophet), and success is from Allah.




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