Ada ma wajab min bayan wad al-waddaain fi Rajab

Ada ma wajab min bayan wad al-waddaain fi Rajab (Fulfilling What Is Obligatory in Explaining the Fabrications of Fabricators Regarding Rajab) is a specialized hadith treatise by the Andalusian scholar Abu al-Khattab Umar ibn Hasan ibn Dihya al-Kalbi (d. 633 AH / 1235 CE) dedicated to identifying and refuting fabricated narrations and ritual innovations associated with the Islamic month of Rajab Ada ma wajab min bayan wa…+1.

Background and Core Themes

The treatise addresses religious practices that emerged around the veneration of Rajab, which the author evaluates as innovated customs lacking authentic scriptural foundation Ada ma wajab min bayan wa…+1. Key topics treated in the work include:

• Fasting throughout Rajab: Ibn Dihya argues against singling out the entirety of Rajab for fasting or joining it continuously to Sha'ban and Ramadan Ada ma wajab min bayan wa…. Citing Abu Ismail Abd Allah al-Ansari through the hadith transmitter al-Mu'taman ibn Ahmad al-Saji, he emphasizes that nothing authentic has reached posterity regarding the special virtues of Rajab or fasting specifically within it al-Baith ala Inkar al-Bid…+1. He also adduces reports through Sa'id ibn Mansur and al-Fakihi showing that early figures, including Umar ibn al-Khattab and Abu Bakr, disapproved of treating Rajab like Ramadan and discouraged its continuous fasting because it was a month venerated in pre-Islamic times (al-Jahiliyyah) al-Baith ala Inkar al-Bid…+1.
• The Prayer of Ragha'ib (Salat al-Ragha'ib): The book condemns the ritual prayer performed on the first Friday night of Rajab as an invented practice based on fabricated hadiths al-Baith ala Inkar al-Bid…+1. Ibn Dihya names Ali ibn Abd Allah ibn Jahdam as the transmitter suspected of forging its narration using unknown chains of transmission Ada ma wajab min bayan wa….
• The Date of the Prophet's Night Journey (al-Isra'): Ibn Dihya critiques popular storytellers (al-qussas) who claimed that the Night Journey occurred on the twenty-seventh of Rajab, describing this claim as false according to hadith critics al-Baith ala Inkar al-Bid…+1. He cites Abu Ishaq al-Harbi, who placed the event on the twenty-seventh of Rabi' al-Awwal, and references his own separate composition, al-Ibtihaj fi ahadith al-mi'raj, for further examination of the conflicting reports al-Baith ala Inkar al-Bid…+1.

Critical Hadith Analysis

Throughout the text, Ibn Dihya evaluates the chains of transmission and narrators of popular reports concerning Rajab al-Baith ala Inkar al-Bid…+1. He critiques narrators known among traditional critics for forgery or severe weakness, including:

• Abu Bakr Muhammad ibn al-Hasan al-Naqqash: Ibn Dihya rejects the lengthy hadith narrated by al-Naqqash containing exorbitant promises of reward for fasting in Rajab, quoting criticisms of al-Naqqash from al-Khatib al-Baghdadi, Talhah ibn Ja'far, and Abu Bakr al-Barqani al-Baith ala Inkar al-Bid….
• Musa al-Tawil: He declares the narration about a river in Paradise called Rajab to be fabricated, noting Ibn Hibban's classification of Musa al-Tawil as a fabricator of reports attributed to Anas ibn Malik al-Baith ala Inkar al-Bid….
• Ma'mun ibn Ahmad and Ahmad ibn Abd Allah al-Juwaybari: He rejects prayers linked to the beginning, middle, or specific days of Rajab narrated through these figures al-Baith ala Inkar al-Bid….

Reception and Publication

The work was transmitted and cited by later scholars studying religious innovations and hadith criticism. Abu Shamah al-Maqdisi cited extensive excerpts from the text in his treatise al-Ba'ith 'ala inkar al-bida' wa-al-hawadith, including Ibn Dihya's discussions on fasting, fabricated prayers, and narrative claims about the month al-Baith ala Inkar al-Bid…+1.

The text was edited by Muhammad Zuhayr al-Shawish, accompanied by hadith authentication (takhrij) by Muhammad Nasir al-Din al-Albani, and published in a single volume by al-Maktab al-Islami in 1419 AH (1998 CE) Ada ma wajab min bayan wa…+1.