The Month of Safar
Praise be to
Allaah, and blessings and peace be upon the Messenger of Allaah.
The month of Safar is one of the twelve Hijri months, and it is the month which comes after Muharram. Some of the (scholars) said that it is so named because of the emptying (isfaar) of Makkah (i.e., its people would all leave) when they travelled during this month. It was also said that this month is named Safar because they used to raid other tribes at this time, and they would leave those whom they encountered bereft of their possessions (sifran min al-mataa’) – i.e., they would take all their belongings away and they would leave them with nothing.
(See
Lisaan al-‘Arab by Ibn al-Mandhoor, part 4, p.
462-463)
Our discussion of this month will
cover the following points:
1.
What has been narrated concerning it from the Arabs
of the Jaahiliyyah.
2.
What
has been narrated in Islam that contradicts the views of people of the
Jaahiliyyah concerning this
month.
3.
Innovations and corrupt beliefs concerning
this month that exist among people who claim to be Muslims.
4.
What happened in this month of military
campaigns and important events in the life of the Prophet
(peace and blessings of Allaah be upon him).
5.
False ahaadeeth that have been narrated
concerning Safar.
___________________________________
1. What has been narrated concerning it from the
Arabs of the Jaahiliyyah.
The Arabs
were guilty of two serious wrongdoings concerning the month of Safar.
Firstly, they played about with it, bringing it forward or postponing
it, and secondly, they had superstitions concerning it.
(i) It
is known that Allaah created the year and the number of its months is
twelve, four of which Allaah has made sacred, in which it was forbidden
to fight, out of respect for these months. These months are:
Dhu’l-Qi’dah, Dhu’l-Hijjah, Muharram and Rajab.
This is
confirmed in the Book of Allaah, where Allaah says (interpretation of
the meaning):
“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein…”
[al-Tawbah 9:36]
The
mushrikeen were aware of that, but they used to postpone it or bring it
forward according to their whims and desires, such as putting Safar in
place of Muharram!
They used
to believe that ‘Umrah during the months of Hajj was one of the most
evil of actions. There follow some of the comments of the scholars on
that.
(a) It
was narrated that Ibn ‘Abbaas (may Allaah be pleased with them both)
said: “They used to think that ‘Umrah during the months of Hajj was one
of the most evil of actions on earth. They would make Muharram Safar,
and they used to say, ‘When the wounds of the camel's back heal up
(after they return from Hajj) and the footprints of the camels vanish
and the month of Safar passes away then (at that time) ‘Umra is
permissible for the one who wishes to perform it.”
(Narrated
by al-Bukhaari, 1489; Muslim, 1240)
(b) Ibn
al-‘Arabi said:
“The
second issue: how postponing (al-nasiy)
was done:
(i) It
was narrated from Ibn ‘Abbaas that Junaadah ibn ‘Awf ibn Umayyah
al-Kinaani used to come on this occasion each year, and he would call
out that no one could criticize Abu Thamaamah or reject what he said,
and that Safar in the first year would not be sacred, then we would make
it sacred one year and not the next year. They were with Hawaazin,
Ghatafaan and Bani Sulaym.
According to
another version, he used to say, “We have brought Muharram forward and
postponed Safar.” Then the next year he would say, “We will make Safar
sacred and delay Muharram.” This was the postponement.
(ii) Adding.
Qutaadah said: Some of the people of misguidance deliberately added
Safar to the sacred months. Their spokesman would stand up on this
occasion and say, “Your gods have made Muharram sacred this year,” and
they would regard it as sacred that year. Then the next year he would
stand up and say, “Your gods have made Safar sacred,” so they would
regard it as sacred that year. And they would say (that there were) two
Safars. Ibn Wahb and Ibn al-Qaasim narrated something similar from
Maalik, who said: the people of the Jaahiliyyah used to have two Safars,
hence the Prophet (peace and
blessings of Allaah be upon him) said, “(There is) no Safar.” Ashhab
also narrated something similar from him.
(ii) Changing
the time of Hajj. Mujaahid said with a different isnaad: “
‘The postponing (of a Sacred Month) is indeed an
addition to disbelief’ [al-Tawbah 9:37 – interpretation of the meaning]
– they would perform Hajj in Dhu’l-Hijjah for two years, then they would
perform Hajj in Muharram for two years, then they would perform Hajj in
Safar for two years. They would perform Hajj in each month for two years
until, when Abu Bakr performed Hajj that was in Dhu’l-Qi’dah, then when
the Prophet performed Hajj it was in Dhu’l-Hijjah. Hence the Prophet
(peace and blessings of Allaah be upon him) said in his sermon,
according to the saheeh hadeeth:
“Time has
completed a cycle and assumed the form of the day Allaah created the
heavens and the earth.” Narrated by Ibn ‘Abbaas and others. This version
was narrated by him. And he said:
“The
Messenger of Allaah (peace and
blessings of Allaah be upon him) said:
‘O people,
listen to what I say, for I do not know whether I will meet you again
after this day in this place. O people, your blood and your wealth are
sacred until the Day when you meet your Lord, as sacred as this day of
yours in this month of yours in this land of your. You will meet your
Lord and He will question you about your deeds. I have conveyed (the
message). Whoever has had something entrusted to him, let him fulfil
that trust.
All riba is
abolished. You shall have your capital sums, deal not unjustly and you
shall not be dealt with unjustly. Allaah decreed that there should be no
riba. The riba of ‘Abbaas ibn ‘Abd al-Muttalib is abolished. All claims
for blood-vengeance belonging to the jaahiliyyah period have been
abolished. The first of those murdered among us whose blood-vengeance I
remit is Ibn Rabee’ah ibn al-Haarith ibn ‘Abd al-Muttalib, who was
suckled among Banu Layth and killed by Hudhayl.” He was the first one
whose blood-vengeance of the jaahiliyyah was abolished.
“O people,
the Shaytaan has despaired of ever being worshipped in your land, but he
will be pleased to be obeyed in any matter other than that, in matters
that you may think of as insignificant. So beware of him in matters of
your religion. The postponing (of a Sacred Month) is indeed an addition
to disbelief, by which the disbelievers are led astray… Time has
completed a cycle and assumed the form of the day Allaah created the
heavens and the earth. The number of months with Allaah is twelve, of
which four are sacred, three consecutive months, and Rajab Mudar which
comes between Jumaada and Sha’baan…” and he mentioned the rest of the
hadeeth.
(Ahkaam
al-Qur’aan, 2/503-504)
2. With regard to
superstitions concerning the month of Safar, these were well known among
the people of the Jaahiliyyah, and still exist among some of those who
claim to be Muslims.
It was
narrated that Abu Hurayrah said: the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “(There is) no 'Adwa
(no contagious disease is conveyed without Allah's permission), nor is
there any bad omen (from birds), nor is there any Haamah, nor is there
any (bad omen in the month of) Safar, and one should run away from the
leper as one runs away from a lion.”
(narrated
by al-Bukhaari, 5387; Muslim, 2220)
Shaykh Ibn
‘Uthaymeen (may Allaah have mercy on him) said:
“The word
‘Safar’ was interpreted in several ways:
(i) that
it refers to the well-known month of Safar, concerning which the Arabs
were superstitious.
(ii) That
it refers to a stomach disease of camels, which is passed from one camel
to another, and that this mentioned in conjunction with the word ‘adwa
(contagion) in the sense of mentioning something specific in conjunction
with something general.
(iii) That ‘Safar’ means the month of Safar, and
that what is referred to here is the postponing of Sacred Months by
which those who disbelieved were led astray, when they would delay the
sacred months and make Safar sacred one year and not the next.
The most
correct of these views is that what is meant is the month of Safar,
concerning which there were many superstitions during the Jaahiliyyah.
Times have
no effect (on people’s lives) and Allaah never decreed that it should
have any effect. Like any other month, both good and bad may be decreed
during this month.
If a
particular action is completed on the twenty-fifth of Safar – for
example – some people
note the date and say, “It has been finished
on the twenty-fifth of this good month of Safar.” This is like refuting
one innovation with another, because there are no good or bad months.
Hence some of the salaf denounced those who, when they hear the hooting
of an owl, say, “It is good, in sha Allaah.” It cannot be said that this
is good or bad, it is simply the sound of a bird, like any other bird.
The four
things which the Prophet (peace and
blessings of Allaah be upon him) denied (in the hadeeth referred to
above) indicate that we must put our trust in Allaah and be sincere and
determined; the Muslim should not feel helpless when faced with these
things.
If a
Muslim does pay any attention to such things, one of the following must
apply in his case:
Either he
pays attention to them in deciding whether to go ahead or refrain, in
which case he is basing his actions on something that is not real.
Or he does
not pay attention to them with regard to deciding whether to go ahead or
refrain, but he still feels some kind of worry or anxiety. Although this
is not as bad as the first case, he should not pay any attention to
these things at all, rather he should depend only on Allaah.
The
denial of these four things is not a denial of their existence, for they
do exist; it is a denial of their having any effect on things, for the
One Who affects things is Allaah. If there is a reason that is known to
have effects, then this is a real reason, and any reason which is merely
imagined is a false reason. So we deny its effect and it has no effect.
”
(Majmoo’
Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/113,
115)
2. What
has been narrated in Islam that contradicts the views of people of the
Jaahiliyyah
concerning this month
We have quoted
above the hadeeth of Abu Hurayrah narrated in
al-Saheehayn, which
explains that the belief of the people of Jaahiliyyah concerning Safar
was reprehensible, and that is it simply one of the months of Allaah and
it has no will of its own, it simply passes, subject to the control of
Allaah.
3.
Innovations and false beliefs concerning
this month that exist among people who claim to be Muslims.
(1)
The Standing Committee was asked:
Some of the scholars in our country claim that in
the Islamic religion there is a naafil
(supererogatory) prayer which is prayed on the last Wednesday of the
month of Safar, at the time of Duha
(mid-morning) prayer, (consisting of) four
rak’ahs with one
tasleem. In each rak’ah
one recites Soorat al-Faatihah,
Soorat al-Kawthar
seventeen times, Soorat al-Ikhlaas
50 times,
al-Mi’wadhatayn (the last two soorahs of the
Qur’aan) one time each. This is done in each rak’ah, then one says
salaam, and when one says salaam it is prescribed to recite
“And Allaah has full power and control over His
Affairs, but most of men know not” [Yoosuf 12:21 – interpretation of the
meaning] 360 times, and
Jawhar al-Kamaal (the
essence of perfection) three times, and to finish by saying,
“Glorified be your Lord, the Lord of honour and
power! (He is free) from what they attribute unto Him!
And peace be on the Messengers!
And all the praises and thanks be to Allaah, Lord
of the ‘Aalameen (mankind, jinn and all that exists)” [al-Saaffaat
37:180-182 – interpretation of the meaning].
And they give
charity to the poor, and they say that this aayah is especially for
warding off the calamities which come down on the last Wednesday of the
month of Safar.
They say that every
year, 320,000 calamities come down, and all of that comes down on the
last Wednesday of Safar, so that is the most difficult day of the entire
year. But whoever prays this prayer in the manner described, Allaah will
protect him by His generosity from all the calamities that come down on
that day, and they will not come around him, but they will affect those
who could not do this prayer, like small children. Is this true?
The scholars of the
committee replied:
Praise be to
Allaah, and blessings and peace be upon His Messenger and upon his
family and his companions.
We do not know of
any basis in the Qur’aan or in the Sunnah for the naafil prayer
mentioned in the question. We have no proof that any one among the salaf
of this ummah or the righteous people of its later generations did this
naafil prayer. Rather it is a reprehensible innovation.
It was narrated
that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: “Whoever does an action which
is not in accordance with this matter of ours [Islam], will have it
rejected.” And he said: “Whoever innovates something in this matter of
ours that is not part of it, will have it rejected.”
Whoever attributes
this prayer and the things that are mentioned with it to the Prophet
(peace and blessings of Allaah be upon him) or to any of the Sahaabah
(may Allaah be pleased with them) is fabricating serious lies, and
Allaah will give him the punishment for liars which he deserves.
(Fataawa al-Lajnah
al-Daa’imah, 2/354)
(2) Shaykh
Muhammad ibn ‘Abd al-Salaam al-Shuqayri said:
The ignorant have the habit of writing down the
verses of salaam such as “Salaam (peace) be
upon Nooh (Noah) (from Us) among the ‘Aalameen (mankind, jinn and all
that exists)!”” [al-Saafaat 37:79 – interpretation of the meaning]
etc. on the last Wednesday of the month of
Safar, then they put them in vessels and drink it and seek blessings
from it, and they give it as gifts to one another, because they believe
that this will take away bad things. This is a false belief and a
blameworthy superstition, a reprehensible innovation which must be
denounced by everyone who sees it.
(al-Sunan
wa’l-Mubtada’aat, p.
111, 112)
4. What happened in this month of military
campaigns and important events in the life of the Prophet
(peace and blessings of Allaah be upon him).
There are many such
events, some of which we will refer to below:
(1) Ibn
al-Qayyim said:
Then he himself [the Prophet
(peace and blessings of Allaah be upon him)] went on the military
campaign of al-Abwaa’, also known as Waddaan. This was the first
military campaign in which he took part himself. It happened in Safar,
twelve months after the Hijrah. The banner, which was white, was carried
by Hamzah ibn ‘Abd al-Muttalib. He appointed Sa’d ibn ‘Ubaadah in charge
of Madeenah (in his absence), and he went out with the Muhaajireen only,
to intercept a caravan of Quraysh, but there was no fighting.
During this campaign, he made a peace treaty with
Makhshiy ibn ‘Amr al-Dumari, who was the leader of Bani Dumrah at his
time, agreeing that he would not attack Bani Dumrah and they would not
attack him, that they would never join any group to attack him and that
they would never help any enemy against him. The treaty between them was
written down, and the Prophet was away for fifteen nights.
(Zaad
al-Ma’aad, 3/164, 165)
(2) And
he said:
When Safar came (in 3 AH), some people from ‘Adal and al-Qaarah
came to him and said that there Muslims among them, and they asked him to send
with them someone who would teach them Islam and the Qur’aan. So he sent six
people with them, according to the report of Ibn Ishaaq. According to al-Bukhaari,
the number was ten. He put Marthad ibn Abi Marthad al-Ghanawi in charge of them,
and among them was Khubayb ibn ‘Adiy. They went with them, and when they reached
al-Rajee’ – which is water belonging to Hudhayl, somewhere in the Hijaaz – they
betrayed them and sought the help of Hudhayl against them. So they came and
surrounded them; they killed most of them and took Khubayb ibn ‘Adiy and Zayd
ibn al-Dathinah prisoner. They took them to Makkah and sold them there, because
they had killed some of the leaders of Quraysh at Badr.
(Zaad
al-Ma’aad, 3/244)
(3) And
he said:
In the same month of Safar, in 4 AH, there was the battle
of Bi’r Ma’oonah (the well of Ma’oonah), which may be summed up as follows:
Abu Baraa’ ‘Aamir ibn al-Maalik, who was known as
Mulaa’ib al-Asinnah, came to the Messenger of Allaah
(peace and blessings of Allaah be upon him)
in Madeenah. He invited him to Islam but he did not become Muslim, but
neither did he seem far away from doing so. He said, “O Messenger of
Allaah, why do you not send your companions to the people of Najd to
call them to your religion? I hope that they would respond.” The Prophet
(peace and blessings of Allaah be upon him)
said, “I fear that the people of Najd may harm them.” Abu Baraa’ said:
“They will be under my protection.” So he sent forty men with him,
according to the report of Ibn Ishaaq. According to
al-Saheeh, the number
was seventy, and what is narrated in al-Saheeh
is correct. He put al-Mundhir ibn ‘Amr, one of the tribe of Bani
Saa’idah which was known as al-Mu’annaq, in charge of them. They were
among the best, most virtuous and foremost Muslims. They travelled until
they stopped at Bi’r Ma’oonah – which is between the land of Bani ‘Aamir
and the harrah (lava field) of Bani Sulaym – where they camped. Then
they sent Haraam ibn Milhaan, the brother of Umm Sulaym, with the letter
of the Messenger of Allaah to the enemy of Allaah, ‘Aamir ibn al-Tufayl.
He did not look at it, and he commanded a man to stab him in the back
with a spear. When he was stabbed and he saw the blood, he said, “I have
won, by the Lord of the Ka’abah [i.e., attained martyrdom].” Then the
enemy of Allaah immediately urged Banu ‘Aamir to kill the rest (of the
Muslims), but they did not respond, because of the protection of Abu
Baraa’. Then he urged Bani Sulaym, and ‘Asiyah, Ra’l and Dhakwaan
responded to him. They came and surrounded the companions of the
Messenger of Allaah, and they fought until they were all killed, except
for Ka’b ibn Zayd ibn al-Najjaar, who was found wounded among the dead.
He lived until he was killed at the battle of al-Khandaq. ‘Amr ibn
Umayyah al-Dumari and al-Mundhir ibn ‘Uqbah ibn ‘Aamir were looking
after the animals of the Muslims, and they saw a bird hovering over the
battle field. Al-Mundhir ibn Muhammad came and fought the mushrikeen
until he was killed along with his companions, and ‘Amr ibn Umayyah al-Dumari
was taken prisoner. When he told them that he was from Mudar, ‘Aamir
shaved his head and released him on behalf of his mother who was obliged
to free a slave. ‘Amr ibn Umayyah went back and when he reached al-Qarqarah
min Sadr Qanaah (a place), he rested in the shade of a tree. Two men
from Bani Kilaab came and rested there with him, and when they slept ‘Amr
killed them. He thought that he had avenged the deaths of his
companions, but they had a treaty with the Messenger of Allaah, of which
he was unaware. When he came (to Madeenah) he told the Messenger of
Allaah what he had done, and he said, “You have killed two people for
whom I will certainly pay the diyah (blood money).”
(Zaad al-Ma’aad, 3/246-248)
(4)
Ibn al-Qayyim said:
When he set out for Khaybar, it was the end of Muharram,
not the beginning, and he conquered it in Safar.
(Zaad al-Ma’aad,
3/339-340)
(5)
And he said:
Section on the campaign of Qutbah ibn ‘Aamir ibn Hadeedah
to Khath’am.
This took place in Safar 9 AH. Ibn Sa’d said: they
said: the Messenger of Allaah sent Qutbah ibn ‘Aamir with twenty men to
a region of Khath’am at the end of Tibaalah, and he commanded him to
launch a raid. They went out with ten camels, which they took turns
riding. They captured a man and interrogated him, but he would not
speak, then he started yelling, raising the alarm, so they killed him.
They waited until the people had gone to sleep, then they launched their
attack. There was intense fighting, resulting in many wounded on both
sides. Qutbah ibn ‘Aamir killed whoever he killed, and they (the
Muslims) took the cattle, women and sheep to Madeenah. It says in the
story that the people regrouped and pursued them, then Allaah sent a
great flood which came between them and the Muslims, so the Muslims
drove the cattle, sheep and prisoners whilst they were looking on, but
they could not cross the water until they had gone.
(Zaad
al-Ma’aad, 3/514)
(6)
And he said:
A delegation from ‘Udhrah came to the Messenger of
Allaah in Safar of 9 AH, consisting of twelve men, including Jamrah ibn
al-Nu’maan. The Messenger of Allaah said: “Who are these people?” Their
spokesman said: “Some people that you may know of; we are Bani ‘Udhrah,
the brother of Qusayy on his mother’s side. We are the people who
supported Qusayy and removed Khuzaa’ah and Bani Bakr from the valley of
Makkah. We have relatives and families.” The Messenger of Allaah said:
“Welcome to you, I know you well.” They became Muslim, and the Messenger
of Allaah gave them the glad tidings of the conquest of Shaam (Syria)
and the flight of Heraclius to a well-fortified part of his country. The
Messenger of Allaah forbade them to consult fortunetellers, and to offer
the sacrifices which they used to offer, telling them that they were
obliged only to offer the udhiyah (sacrifice of Eid al-Adha). They
stayed for a few days in the house of Ramlah, then they departed.”
(Zaad
al-Ma’aad, 3/657)
5.
False ahaadeeth that have been narrated
concerning Safar.
Ibn al-Qayyim
said:
Section of
ahaadeeth which give the dates of future events.
This includes
ahaadeeth in which it mentions such and such a date, for example, “In
the year such and such, such and such will happen” or “In the month such
and such, such and such will happen.”
This is like the
words of the big liar: “When the moon is eclipsed in Muharram, there
will be a rise in prices, fighting, and the ruler will be distracted
from public affairs, and when it is eclipsed in Safar, such and such
will happen… ” and so on, as the liar said concerning
all the months.
All the ahaadeeth
of this type are false and fabricated.
(al-Manaar
al-Muneef, p. 64)
And Allaah knows
best.