The month of Rajab is one of the Arab and Islamic Hijri lunar months. The word rajab is derived from the word tarjib, which, in Arabic, indicates glorification. The reason behind this name may be the high esteem Arabs used to confer upon this month.

The Sacred Rajab

The month of Rajab is also called Rajab Al-Haram (Arabic for: the Sacred Rajab), because it is one of the four Sacred Months, during which fighting is prohibited. This was a customary and traditional practice that was used to be observed for ages. The glorious Qur"an referred to the Sacred Months in Surat of At-Tawbah, in which Almighty Allah says, "Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them, four are Sacred. That is the right religion, so wrong not yourselves therein" (At-Tawbah 9:36)

These Sacred Months are Dhul-Qi`dah, Dhul-Hijjah, Muharram, and Rajab. That is why Allah"s Messenger (peace and blessings be upon him) said, "Time has come back to its original state, which it had when Allah created the heavens and the earth. The year is twelve months, of which four are sacred: Three are in succession, namely, Dhul-Qi`dah, Dhul-Hijjah, and Muharram, and (the fourth one) Rajab (of the tribe of) Mudar, which is between Jumada (Thani) and Sha`ban." (Al-Bukhari and Muslim)

The Solitary Rajab

The month of Rajab is also called Rajab Al-Fard (Arabic for: the Solitary Rajab) because it is separated from the other three successive Sacred months, namely, Dhul-Qi`dah, Dhul-Hijjah and Muharram; Rajab comes five months after them.

Rajab Mudar

Rajab has another name, which is Rajab Mudar, according to a hadith in which the Prophet (peace and blessings be upon him) said, "And (the fourth one) Rajab (of the tribe of) Mudar, which is between Jumada (Thani) and Sha`ban." (Al-Bukhari and Muslim) Mudar is an Arab tribe and Rajab is named after it, because that tribe used to give much respect to this month and protect its sanctity.

Month of Al-Israa" and Al-Mi`raj

Rajab witnessed the occurrence of Al-Israa" and Al-Mi`raj, the miraculous night journey and the Prophet"s ascension to the heavens, with which Almighty Allah honored Prophet Muhammad (peace and blessings be upon him).

In reference to this journey, Almighty Allah states, [Glorified be He [Allah] Who took His servant [Prophet Muhammad[ for a journey by night from Al-Masjid Al-Haram [at Makkah] to the farthest mosque [Al-Aqsa Mosque in Jerusalem], the neighborhood whereof We have blessed, in order that We might show him [Muhammad[ of Our signs. Verily, He [Allah] is the All-Hearer, the All-Seer) (Al-Israa" 17:1)

The Qur"an refers to Al-Mi`raj (Prophet"s Muhammad ascension to the heavens), "While he [Angel Gabriel)] was in the highest part of the horizon. He approached and came closer and was at a distance of two bows" length or (even) nearer. So did [Allah] convey the Inspiration to His servant [Prophet Muhammad]. The (Prophet"s) heart lied not (in seeing) what he (Muhammad) saw. Will you then dispute with him about what he saw [during Al-Mi`raj]. And indeed he (Muhammad) saw him [Angel Gabriel] at a second descent (i.e. another time). Near Sidrat Al-Muntaha [lote-tree of the utmost boundary (beyond which none can pass)]. Near it is the Paradise of Abode. When that covered the lote-tree, which did cover it! The sight (of Prophet Muhammad) turned not aside (right or left), nor it transgressed beyond (the) limit (ordained for it). Indeed he (Muhammad) did see, of the Greatest Signs, of his Lord (Allah)" (An-Najm 53:7-18)

The miracle of Al-Israa" was intended to honor the Messenger (peace and blessings be upon him), strengthen his heart, and to show him the kingdom of heavens and earth. It was also meant to comfort the Prophet after the deaths of his uncle Abu Talib and his wife Khadijah in the Year of Sadness, and after the suffering he had experienced in At-Ta"if where its people assaulted him.

The miracle of Al-Israa" reminds us of the usurped and occupied land of Palestine, Al-Quds (Jerusalem), and Al-Aqsa Mosque. This event should also remind us of our duty toward librating this land and its people from tyranny and oppression. We should always remember the Prophet"s hadith stating, "Do not set out on a journey except for three Mosques: Al-Masjid Al-Haram, this mosque of mine (in Madinah), and Al-Aqsa Mosque in Jerusalem."

It is a duty upon every Muslim, when recalling the memories of the month of Rajab, to exert him or herself for liberating usurped places of Islam.

In the name of God, the Beneficent the Merciful

To the Youth in Europe and North America,

The recent events in France and similar ones in some other Western countries have convinced me to directly talk to you about them. I am addressing you, [the youth], not because I overlook your parents, rather it is because the future of your nations and countries will be in your hands; and also I find that the

sense of quest for truth is more vigorous and attentive in your hearts. I don’t address your politicians and statesmen either in this writing because I believe that they have consciously separated the route of politics from the path of righteousness and truth. I would like to talk to you about Islam, particularly the image that is presented to you as Islam. Many attempts have been made over the past two decades, almost since the disintegration of the Soviet Union, to place this great religion in the seat of a horrifying enemy. The provocation of a feeling of horror and hatred and its utilization has unfortunately a long record in the political history of the West.

Here, I don’t want to deal with the different phobias with which the Western nations have thus far been indoctrinated. A cursory review of recent critical studies of history would bring home to you the fact that the Western governments’ insincere and hypocritical treatment of other nations and cultures has been censured in new historiographies.

The histories of the United States and Europe are ashamed of slavery, embarrassed by the colonial period and chagrined at the oppression of people of color and non-Christians. Your researchers and historians are deeply ashamed of the bloodsheds wrought in the name of religion between the Catholics and Protestants or in the name of nationality and ethnicity during the First and Second World Wars. This approach is admirable.

By mentioning a fraction of this long list, I don’t want to reproach history; rather I would like you to ask your intellectuals as to why the public conscience in the West awakens and comes to its senses after a delay of several decades or centuries. Why should the revision of collective conscience apply to the distant past and not to the current problems? Why is it that attempts are made to prevent public awareness regarding an important issue such as the treatment of Islamic culture and thought?

You know well that humiliation and spreading hatred and illusionary fear of the “other” have been the common base of all those oppressive profiteers. Now, I would like you to ask yourself why the old policy of spreading “phobia” and hatred has targeted Islam and Muslims with an unprecedented intensity. Why does the power structure in the world want Islamic thought to be marginalized and remain latent? What concepts and values in Islam disturb the programs of the super powers and what interests are safeguarded in the shadow of distorting the image of Islam? Hence, my first request is: Study and research the incentives behind this widespread tarnishing of the image of Islam.

My second request is that in reaction to the flood of prejudgments and disinformation campaigns, try to gain a direct and firsthand knowledge of this religion. The right logic requires that you understand the nature and essence of what they are frightening you about and want you to keep away from. I don’t insist that you accept my reading or any other reading of Islam. What I want to say is: Don’t allow this dynamic and effective reality in today’s world to be introduced to you through resentments and prejudices. Don’t allow them to hypocritically introduce their own recruited terrorists as representatives of Islam.

Receive knowledge of Islam from its primary and original sources. Gain information about Islam through the Qur’an and the life of its great Prophet. I would like to ask you whether you have directly read the Qur’an of the Muslims. Have you studied the teachings of the Prophet of Islam and his humane, ethical doctrines? Have you ever received the message of Islam from any sources other than the media?

Have you ever asked yourself how and on the basis of which values has Islam established the greatest scientific and intellectual civilization of the world and raised the most distinguished scientists and intellectuals throughout several centuries?

I would like you not to allow the derogatory and offensive image-buildings to create an emotional gulf between you and the reality, taking away the possibility of an impartial judgment from you. Today, the communication media have removed the geographical borders. Hence, don’t allow them to besiege you within fabricated and mental borders.

Although no one can individually fill the created gaps, each one of you can construct a bridge of thought and fairness over the gaps to illuminate yourself and your surrounding environment. While this preplanned challenge between Islam and you, the youth, is undesirable, it can raise new questions in your curious and inquiring minds. Attempts to find answers to these questions will provide you with an appropriate opportunity to discover new truths.

Therefore, don’t miss the opportunity to gain proper, correct and unbiased understanding of Islam so that hopefully, due to your sense of responsibility toward the truth, future generations would write the history of this current interaction between Islam and the West with a clearer conscience and lesser resentment.

Seyyed Ali Khamenei

21st Jan. 2015