Fasting and Worshiping on the 27th of Rajab

26th April 2018

 السلام عليكم و رحمة الله و بركاته

Question: What is the ruling on fasting on the 27th Rajab? Many people have attached a lot of virtues to this particular date and hence worship and fast on this date exclusively. Kindly elaborate on this matter whether 27th Rajab holds any significance or not and should we treat this night as a night to worship?


الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful



Fasting during the four sacred months; Dhul-Qa’dah, Dhul-Hijjah, Muharram and Rajab has been encouraged due to their sacredness but other than that, no specific reward has been attached to fasting or worshipping exclusively on the 27th Rajab. Those narrations that apparently suggest worshipping or fasting on this specific date are all extremely weak. As for fasting during the four sacred months without specification of any date, it is reported that the Messenger of Allāh sallallahu alayhi wasallam on one occasion advised one of his Companion radhiyallahu anhu to fast during the sacred months saying, “Fast (some days the) the sacred months and leave (some days of the sacred month), fast (some days the) the sacred months and leave (some days of the sacred month), fast (some days the) the sacred months and leave (some days of the sacred month). The narrator states that he joined three fingers and then released them.” [1] What the Noble Prophet sallallahu alayhi wasallam meant was fast for three days with a break of three days in between. In this way, one ends up fasting half of the month in each of the four sacred months.[2] This Hadīth also includes fasting three days of Rajab followed by three days of break in between. Here the Prophet’s sallallahu alayhi wasallam purpose was to encourage his followers to reap the fruits of these four sacred months as a whole so according to the Hadīth, each day of the month of Rajab holds equal value.

The most common narrations presented in justifying worshipping and fasting on the 27th Rajab are as follows,

  1. Sayyidunā Salmān Fārsi radhiyallahu anhu narrates that the Messenger of Allāh sallallahu alayhi wasallam said, “There is a particular day and night in Rajab that whosoever fasts during the day and stands (in worship) during the night then it is as if he fasts and worships for a hundred years and that is the last three nights (27th) of Rajab and it was this time when Allāh sent (granted Prophethood) to Muhammad.”[3]

According to Ibn Hajar al-Asqalāni rahimahullah this Hadīth is Munkar (rejected) due to a narrator in the chain, Hayyāj Ibn Bustām (the father of Khalid) who according to Yahyā Ibn Ma’een rahimahullah (a great Hadīth master) is considered weak and unreliable. He is also reported of narrating many Munkar narrations which scholars have rejected.[4]

  1. In another lengthy report from Sayyidunā Anas radhiyallahu anhu from Allāh’s Messenger sallallahu alayhi wasallam that whoever performs twelve rak’ats on this night (27th) and thereafter does Tasbeeh, Tahmeed, Tahleel, Takbeer and Istighfār and sends Durood upon the Prophet a hundred times each, supplicates and fasts during the day then all his Du’ās will be accepted as long as he does not pray for sin.[5]

Imām Ghazāli rahimahullah also quotes this narration in his Ihyā Ulumdeen. Allāmah Zayn al-Irāqi rahimahullah in the footnote of Ihya has classed two narrators in this chain, Muhammad ibn Fadl and Abān as extremely weak and unreliable, rendering such report as Munkar.[6] What is noteworthy is that after quoting both narrations, Imām Bayhaqi rahimahullah himself classes both of them extremely weak and unreliable.

  1. Sayyidunā Abū Hurairah radhiyallahu anhu relates that Allāh’s Messenger sallallahu alayhi wasallam said, “Whosoever fasts on the 27th Rajab then Allāh will record him fasting for sixty months”.[7]

In it’s chain of transmission is Shahr in Hawshab who although is trustworthy but used to excessively forget and report with Irsāl (attributing his narration to his teacher’s teacher by deliberately omitting his teacher in the transmission which is considered a defect) according to Ibn Hajar al-Asqalani rahimahullah.[8]

Ibn Hajar al-Asqallani rahimahullah in his treatise Tabyeenul ujb bima warada fi fadhli Rajab has collected and critically analysed many other similar reports on this issue and has rendered most of them either unreliable or fabricated. What is also noteworthy is that there isn’t a single report where the Noble Prophet sallallahu alayhi wasallam himself dedicated this date for fasting or worshipping. Due to this reason, neither did the classical Hanafi jurists nor the other major schools of thought included fasting on the 27th of Rajab among the Sunnah fasts or worship.[9] One reason that why so much importance is given to this date is the assumption that this was the night of the Prophet’s sallallahu alayhi wasallam ascension (mi’rāj). Firstly, it is not definite that the Prophet’s ascension occurred on this specific night because there are no less than ten different opinions as to when the night of ascension took place (27th Rajab being one of them). Secondly, if hypothetically we assume this to be the night of ascension even so, there is no report where the Prophet sallallahu alayhi wasallam or his Companions singled out this date exclusively for worship and fast.

In conclusion, there is no significance in worshipping or fasting on the 27th Rajab in particular. It is evident from the above that the reports adduced to justify its importance are all rejected and unreliable. One is permitted to fast anytime during this month due to the generality in its significance without singling a particular date assuming its virtuousness.



[Allãh Knows Best]


Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department


[1] Abū Dāwood No: 2428

بَابٌ فِي صَوْمِ أَشْهُرِ الْحُرُمِ

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا حَمَّادٌ، عَنْ سَعِيدٍ الْجُرَيْرِيِّ [ص:323]، عَنْ أَبِي السَّلِيلِ، عَنْ مُجِيبَةَ الْبَاهِلِيَّةِ، عَنْ أَبِيهَا، أَوْ عَمِّهَا، أَنَّهُ أَتَى رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ انْطَلَقَ فَأَتَاهُ بَعْدَ سَنَةٍ، وَقَدْ تَغَيَّرَتْ حَالُهُ وَهَيْئَتُهُ، فَقَالَ: يَا رَسُولَ اللَّهِ، أَمَا تَعْرِفُنِي، قَالَ: «وَمَنْ أَنْتَ؟» قَالَ: أَنَا الْبَاهِلِيُّ، الَّذِي جِئْتُكَ عَامَ الْأَوَّلِ، قَالَ: «فَمَا غَيَّرَكَ، وَقَدْ كُنْتَ حَسَنَ الْهَيْئَةِ؟»، قَالَ: مَا أَكَلْتُ طَعَامًا إِلَّا بِلَيْلٍ مُنْذُ فَارَقْتُكَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِمَ عَذَّبْتَ نَفْسَكَ، ثُمَّ قَالَ: «صُمْ شَهْرَ الصَّبْرِ، وَيَوْمًا مِنْ كُلِّ شَهْرٍ»، قَالَ: زِدْنِي فَإِنَّ بِي قُوَّةً، قَالَ: «صُمْ يَوْمَيْنِ»، قَالَ: زِدْنِي، قَالَ: «صُمْ ثَلَاثَةَ أَيَّامٍ»، قَالَ: زِدْنِي، قَالَ: صُمْ مِنَ الحُرُمِ وَاتْرُكْ، صُمْ مِنَ الحُرُمِ وَاتْرُكْ، صُمْ مِنَ الحُرُمِ وَاتْرُكْ “، وَقَالَ: بِأَصَابِعِهِ الثَّلَاثَةِ فَضَمَّهَا ثُمَّ أَرْسَلَهَا

[2] Shaykh Khalil Ahmad Saharanpūri, Badhul Majhūd, vol 8 p. 632

[3] Imām Baihaqi, Shu’bul Imān, No: 3530

أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، حَدَّثَنِي أَبُو نَصْرٍ رَشِيقُ بْنُ عَبْدِ اللهِ الرُّومِيُّ إِمْلَاءً مِنْ كِتَابِهِ بالطَّابِرانِ، أَخْبَرَنَا الْحُسَيْنُ بْنُ إِدْرِيسَ الْأَنْصَارِيُّ، حَدَّثَنَا خَالِدُ بْنُ الْهَيَّاجِ، عَنْ أَبِيهِ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَبِي عُثْمَانَ، عَنْ سَلْمَانَ الْفَارِسِيِّ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” فِي رَجَبٍ يَوْمٌ وَلَيْلَةٌ مَنْ صَامَ ذَلِكَ الْيَوْمَ، وَقَامَ تِلْكَ اللَّيْلَةَ كَانَ كَمَنْ صَامَ مِنَ الدَّهْرِ مِائَةَ سَنَةٍ، وَقَامَ مِائَةَ سَنَةٍ وَهُوَ ثَلَاثٌ بَقَيْنَ مِنْ رَجَبٍ، وَفِيهِ بَعَثَ اللهُ مُحَمَّدًا “، ” وَرُوِيَ ذَلِكَ بِإِسْنَادٍ آخَرَ أَضْعَفُ مِنْ هَذَا كَمَا


[4] Ibn Hajar, Tabyeenul ujb bima warada fi fadhli Rajab, p. 43

[5] Imām Baihaqi, Shu’bul Imān, No: 3531

أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنَا أَبُو صَالِحٍ خَلَفُ بْنُ مُحَمَّدٍ بِبُخَارَى، أَخْبَرَنَا مَكِّيُّ بْنُ خَلَفٍ، وَإِسْحَاقُ بْنُ أَحْمَدَ، قَالَا: حَدَّثَنَا نَصْرُ بْنُ الْحُسَيْنِ، أَخْبَرَنَا عِيسَى وَهُوَ الْغُنْجَارُ، عَنْ مُحَمَّدِ بْنِ الْفَضْلِ، عَنْ أَبَانَ، عَنْ أَنَسٍ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، أَنَّهُ قَالَ: ” فِي رَجَبٍ لَيْلَةٌ يُكْتَبُ لِلْعَامِلِ فِيهَا حَسَنَاتُ مِائَةِ سَنَةٍ، وَذَلِكَ لِثَلَاثٍ بَقَيْنَ مِنْ رَجَبٍ، فَمَنْ صَلَّى فِيهَا اثْنَتَيْ عَشْرَةَ رَكْعَةً يَقْرَأُ فِي كُلِّ رَكْعَةٍ فَاتِحَةَ الْكِتَابِ وَسُورَةٌ مِنَ الْقُرْآنِ يَتَشَهَّدُ فِي كُلِّ رَكْعَتَيْنِ، وَيُسَلِّمُ فِي آخِرِهِنَّ، ثُمَّ يَقُولُ: سُبْحَانَ اللهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللهُ، وَاللهُ أَكْبَرُ مِائَةَ مَرَّةٍ، وَيَسْتَغْفِرُ اللهَ مِائَةَ مَرَّةٍ، وَيُصَلِّي عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِائَةَ مَرَّةٍ، وَيَدْعُو لِنَفْسِهِ مَا شَاءَ مِنْ أَمْرِ دُنْيَاهُ وَآخِرَتِهِ، وَيُصْبِحُ صَائِمًا فَإِنَّ اللهَ يَسْتَجِيبُ دُعَاءَهُ كُلَّهُ إِلَّا أَنْ يَدْعُو فِي مَعْصِيَةٍ “

[6] Zayn al-Irāqi, Hashiyah Ihyā Uloom deen – Footnote, p. 361 vol 1

حديث الصلاة المأثورة في ليلة السابع والعشرين من رجب ذكر أبو موسى المديني في كتاب فضائل والأيام الليالي أن أبا محمد الحباري رواه من طريق الحاكم أبي عبد الله من رواية محمد بن الفضل عن أبان عن أنس مرفوعا ومحمد بن الفضل وأبان ضعيفان جدا والحديث منكر

[7] Ihyā Uloom deen, p. 361 vol 1

فضيلة قيام الليل

أبو هريرة أن رسول الله صلى الله عليه وسلم قال من صام يوم سبع وعشرين من رجب كتب الله له صيام ستين شهراً

[8] Taqreeb Tahdheeb p. 423 vol 1

شهر ابن حوشب الأشعري الشامي مولى أسماء بنت يزيد ابن السكن صدوق كثير الإرسال والأوهام من الثالثة مات سنة اثنتي عشرة

[9] Zuhayli, Fiqhul Islami wa adillatihu, Kitāb al-Siyām, vol 2 p. 523


Majmu al Fatawa lbn Taymiyyah, Kitaab al-siyam v25 , pg 290

أَمَّا تَخْصِيصُ رَجَبٍ وَشَعْبَانَ جَمِيعًا بِالصَّوْمِ أَوْ الِاعْتِكَافِ فَلَمْ يَرِدْ فِيهِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْءٌ وَلَا عَنْ أَصْحَابِهِ. وَلَا أَئِمَّةِ الْمُسْلِمِينَ بَلْ قَدْ ثَبَتَ فِي الصَّحِيحِ. أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَصُومُ إلَى شَعْبَانَ وَلَمْ يَكُنْ يَصُومُ مِنْ السَّنَةِ أَكْثَرَ مِمَّا يَصُومُ مِنْ شَعْبَانَ مِنْ أَجْلِ شَهْرِ رَمَضَانَ. وَأَمَّا صَوْمُ رَجَبٍ بِخُصُوصِهِ فَأَحَادِيثُهُ كُلُّهَا ضَعِيفَةٌ بَلْ مَوْضُوعَةٌ لَا يَعْتَمِدُ أَهْلُ الْعِلْمِ عَلَى شَيْءٍ مِنْهَا وَلَيْسَتْ مِنْ الضَّعِيفِ الَّذِي يُرْوَى فِي الْفَضَائِلِ بَلْ عَامَّتُهَا مِنْ الْمَوْضُوعَاتِ الْمَكْذُوبَاتِ