ISLAMABAD- RAJAB is the seventh month in the Islamic lunar calendar. Thismonth was regarded as one of the sacred months (Al-Ashhur-al-hurum) inwhich battles were prohibited in the days of the Holy Prophet (PBUH).
It is also a prelude to the month of Ramazan, because Ramazan follows itafter the intervening month of Sha’ban. Therefore, when the Holy Prophet(PBUH) sighted the moon of Rajab, he used to pray to Allah in the followingwords: “O Allah, make the months of Rajab and Sha’ban blessed for us, andlet us reach the month of Ramazan (i.e. prolong our life up to Ramazan, sothat we may benefit from its merits and blessings).”
Yet no specific way of worship has been prescribed by the Shari’ah in thismonth. However, some people have invented some special rituals or practicesin this month, which are not supported by reliable resources of theShari’ah or are based on some unauthentic traditions. It is generallybelieved that the great event of Mi’raj (ascension of the Holy Prophet(PBUH) to the heavens) took place in the night of 27th of Rajab. Therefore,some people celebrate the night as “Lailatul- Mi’raj” (the night ofascension to heavens).
Indeed, the event of mi’raj was one of the most remarkable episodes in thelife of our beloved Holy Prophet (PBUH). He was called by Almighty Allah.He travelled from Makkah to Baitul-Maqdis and from there he ascended theheavens through the miraculous power of Allah. He was honoured with adirect contact with his Creator at a place where even the angels had noaccess. This was the unique honour conferred by Allah to the Holy Prophet(PBUH) alone. It was the climax of the spiritual progress, which is notattained by anybody except him.
No doubt the night in which he was blessed with this unparalleled honourwas one of the greatest nights in the history of this world. But, Islam hasits own principles with regard to the historic and religious events. Itsapproach about observing festivals and celebrating days and nights istotally different from the approach of other religions. The Holy Qur’an andthe Sunnah of the Holy Prophet (PBUH) did not prescribe any festival or anycelebration to commemorate an event from the past, however remarkable itmight have been. Instead, Islam has prescribed two annual celebrationsonly. One is Eid-ul-Fitr and the other is Eid-ul-Azha.
Both of these festivals have been fixed at a date on which the Muslimsaccomplish a great ibadat (worship) every year. Eid-ul-Fitr has beenprescribed after the fasts of Ramazan, while Eid-ul-Azha has been fixedwhen the Muslims perform the Hajj annually. None of these two eids isdesigned to commemorate a particular event of the past, which has happenedin these dates. This approach is indicative of the fact that the realoccasion for a happy celebration is the day in which the celebratorsthemselves have accomplished remarkable work through their own activeeffort.
As for the accomplishments of our ancestors, their commemoration shouldnot be restricted to a particular day or night. Instead, theiraccomplishments must be remembered every day in the practical life byobserving their teachings and following the great examples they have setfor us. If it is assumed that the event of Mi’raj took place in the fifthyear of his prophethood, it will mean that the Holy Prophet (PBUH) remainedin this world for eighteen years after this event.
Even if it is presumed that the mi’raj took place in the twelfth year ofhis prophethood, his remaining life-time after this event would be elevenyears. Throughout this long period, which may range between eleven yearsand eighteen years, the Holy Prophet (PBUH) never celebrated the event ofmi’raj, nor did he give any instruction about it. No one can prove that theHoly Prophet (PBUH) ever performed some specific modes of worship in anight calling it the ‘Lailatul-mi’raj’ or advised his followers tocommemorate the event in a particular manner.
After the demise of the Holy Prophet (PBUH) also, no one of his companionsis reported to celebrate this night as a night of special acts of worship.They were the true devotees of the Holy Prophet (PBUH) and had devotedtheir lives to preserve every minute detail of the sunnah of the HolyProphet (PBUH) and other Islamic teachings. Still, they did not celebratethe event of mi’raj in a particular night in a particular way. However, allthe recognised modes of ‘ibadat (worship) like Salat, recitation of theHoly Qur’an, zikr, etc. are commendable any time, especially in the latehours of night, and obviously the 27th night of Rajab is not an exception.
Therefore, if someone performs any recognised ‘ibadat in this night fromthis point of view nothing can stop him from doing so, and he will beentitled to the Ajar. But it is not permissible to believe that performing‘ibadat in this night is more meritorious or carries more Ajar like‘Lailatul-qadr’ or ‘Lailatul-bara’ah’, because this belief is not based onany authentic verse or on a sunnah of the Holy Prophet (PBUH). Similarly,it is not a correct practice to celebrate this night collectively and toinvite people to special ritual congregations.
The upshot of the above discussion is that the Shari’ah has not prescribedany specific way to observe the month of Rajab or to perform a specificmode of worship or a ritual in any one of its dates. However, being aprologue to the month of Ramazan, it should be availed of for preparingoneself for Ramazan and one should pray Allah to make him reach the blessedmonth and to benefit from its unique merits. — Courtesy: Albalagh.com