Who Says Fasting in Rajab is Wrong?

One of the issues frequently discussed in the month of Rajab is fasting specifically during this month. In general, all righteous deeds are encouraged in the month of Rajab due to its status as one of the Sacred Months (Ashhur al-Hurum), including fasting. This is implied by the statement of the Prophet when asked by the Companion Usamah bin Zaid:

يَا رَسُولَ اللَّهِ، لَمْ أَرَكَ تَصُومُ شَهْرًا مِنَ الشُّهُورِ مَا تَصُومُ مِنْ شَعْبَانَ، قَالَ، "ذَلِكَ شَهْرٌ يَغْفُلُ النَّاسُ عَنْهُ بَيْنَ رَجَبٍ وَرَمَضَانَ، وَهُوَ شَهْرٌ تُرْفَعُ فِيهِ الْأَعْمَالُ إِلَى رَبِّ الْعَالَمِينَ، فَأُحِبُّ أَنْ يُرْفَعَ عَمَلِي وَأَنَا صَائِمٌ"

"O Messenger of Allah, I have not seen you fast a month as much as you fast in Sha'ban." The Prophet replied, "That (Sha'ban) is a month that people neglect, located between Rajab and Ramadan. It is a month in which deeds are raised to the Lord of the worlds. And I love for my deeds to be raised while I am fasting." (Narrated by An-Nasa'i: 2357)

Al-Hafizh Ibn Rajab Al-Hanbali commented on the Prophet's saying, "(Sha'ban) is a month that people neglect, located between Rajab and Ramadan," saying:

يُشِيرُ إِلَى أَنَّهُ لَمَّا اكْتَنَفَهُ شَهْرَانِ عَظِيمَانِ الشَّهْرُ الْحَرَامِ وَشَهْرُ الصِّيَامِ اشْتَغَلَ النَّاسُ بِهِمَا عَنْهُ فَصَارَ مَغْفُولًا عَنْهُ وَكَثِيرٌ مِنَ النَّاسِ يَظُنُّ أَنَّ صِيَامَ رَجَبٍ أَفْضَلُ مِنْ صِيَامِهِ لِأَنَّهُ شَهْرُ حَرَامٍ وَلَيْسَ كَذَلِكَ

"This indicates that when Sha'ban is sandwiched between two great months, the Sacred Month (Rajab) and the Month of Fasting (Ramadan), people became occupied with them and neglected it (Sha'ban). Many people think that fasting in Rajab is better than fasting in Sha'ban because it is a Sacred Month, but that is not the case." (Lathaif Al-Ma’arif p. 130)

This shows that the Muslims during the time of the Prophet (the Companions) were accustomed to fasting in the month of Rajab due to the nobility of Rajab as a Sacred Month. The Prophet did not deny or forbid this at all. It is only that the Prophet also accustomed himself to fasting in Sha'ban due to the virtue within it, namely the raising of righteous deeds during that month.

Imam Al-Lakhmy Al-Maliki stated:

الْأَشْهُرُ الْمُرَغَّبِ فِي صِيَامِهَا ثَلَاثَةٌ الْمُحَرَّمُ وَرَجَبٌ وَشَعْبَانِ

"The months in which fasting is encouraged are three: Muharram, Rajab, and Sha'ban." (At-Tabshirah, 2/815)

Imam An-Nawawi Al-Shafi'i stated:

قَالَ أَصْحَابُنَا وَمِنْ الصَّوْمِ الْمُسْتَحَبِّ صَوْمُ الْاَشْهُرِ الْحَرَمِ وَهِيَ ذُوالْقَعِدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ وَرَجَبٌ وَأَفْضَلُهَا الْمُحَرَّمُ قَالَ الرُّويَانِيُّ فِي الْبَحْرِ أَفْضَلُهَا رَجَبٌ وَهَذَا غَلَطٌ

"Our companions (the Shafi'is) said that among the recommended fasts is fasting during the Sacred Months, which are Dhu al-Qa'dah, Dhu al-Hijjah, Muharram, and Rajab. The best of them is Muharram. Al-Ruyyani said in Al-Bahr that the best of them is Rajab, but this is a mistake." (Al-Majmu’ Syarh Al-Muhadzzab, 6/386)

The Hanbali scholars have specific details on this issue that differ from the other three schools. The Hanbali school—according to the relied-upon view (mu'tamad)—permits it but with a condition: one must not exclude Rajab from fasting in other months, or if one fasts only in Rajab, one must not fast the entire month. Imam Ibn Muflih Al-Hanbali stated:

وَيُكْرَهُ إِفْرَادُ رَجَبٍ بِالصَّوْمِ لِمَا رَوَى ابْنُ مَاجَهْ عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - نَهَى عَنْ صِيَامِهِ، وَفِيهِ دَاوُدُ بْنُ عَطَاءٍ، وَقَدْ ضَعَّفَهُ أَحْمَدُ وَغَيْرُهُ، وَلِأَنَّ فِيهِ إِحْيَاءً لِشِعَارِ الْجَاهِلِيَّةِ بِتَعْظِيمِهِ، وَلِهَذَا صَحَّ عَنْ عُمَرَ أَنَّهُ كَانَ يَضْرِبُ فِيهِ، وَيَقُولُ: كُلُوا فَإِنَّمَا هُوَ شَهْرٌ كَانَتْ تُعَظِّمُهُ الْجَاهِلِيَّةُ، فَلَوْ أَفْطَرَ مِنْهُ أَوْ صَامَ مَعَهُ غَيْرَهُ زَالَتِ الْكَرَاهَةُ

"It is disliked (makruh) to single out Rajab for fasting based on what Ibn Majah narrated from Ibn Abbas that the Prophet—peace and blessings be upon him—forbade fasting in it. However, in its chain is Dawud bin Atha, whom Ahmad and others weakened. Also because it involves reviving the symbols of Jahiliyyah (Pre-Islamic Ignorance) by exalting it. For this reason, it is authentically reported from Umar that he used to hit people during it (for fasting) and say: 'Eat, for it is indeed a month that the Jahiliyyah used to exalt.' However, if one breaks the fast for part of it, or fasts another month alongside it, the dislike is removed." (Al-Mubaddi’ Fi Syarh Al-Muqni’, 3/51)

Imam Al-Mardawi Al-Hanbali added:

تَزُولُ الْكَرَاهَةُ بِالْفِطْرِ مِنْ رَجَبٍ وَلَوْ يَوْمًا أَوْ بِصَوْمِ شَهْرٍ آخَرَ مِنْ السَّنَةِ

"The dislike is removed by breaking the fast in Rajab, even for a day, or by fasting another month of the year." (Al-Inshaf Fi Ma’rifah Ar-Rajih, 3/347)

This is also the opinion of Imam Al-Shafi'i in the Qawl Al-Qadim (Shafi'i's earlier opinion while in Baghdad). However, he viewed it generally—not specific to Rajab alone—as quoted by Al-Bayhaqi:

قال الشَّافِعِيُّ رَحِمَهُ اللَّهُ فِي الْقَدِيمِ، وَأَكْرَهُ أَنْ يَتَّخِذَ الرَّجُلُ صَوْمَ شَهْرٍ يُكْمِلُهُ مِنْ بَيْنِ الشُّهُورِ كَمَا يُكْمِلُ شَهْرَ رَمَضَانَ

"Al-Shafi'i—may Allah have mercy on him—said in Al-Qadim: 'I dislike for a man to take up the fasting of a month, completing it entirely, among the months just as he completes the month of Ramadan.'" (Fadhail Al-Awqat, 1/106)

However, the Hanbali school only dislikes fasting specifically in Rajab alone, not in other months. Al-Mardawi said, "It is not disliked to single out fasting in a month other than Rajab. This is correct without dispute. Al-Majd (the grandfather of Ibn Taymiyyah) said, 'There is no dispute—in the Hanbali school regarding this.'" (Al-Inshaf, 3/346).

What appears here is that the Hanbali school allows it with the conditions mentioned above. Nevertheless, some Hanbali scholars recommend it specifically, even though that is not the general prevailing opinion among the Hanbalis. This was alluded to by Ibn Taymiyyah as quoted by Ibn Muflih:

وَقَالَ شَيْخُنَا فِي مَذْهَبِ أَحْمَدَ وَغَيْرِهِ نِزَاعٌ, قِيلَ: يُسْتَحَبُّ, وَقِيلَ: يُكْرَهُ

"Our Sheikh (Ibn Taymiyyah) said, 'In the school of Ahmad and others, there is a dispute. It is said: it is recommended (mustahabb), and it is said: it is disliked (makruh).'" (Al-Furu', 5/99)

This is also explicitly alluded to by Al-Mardawi:

لَمْ يَذْكُرْ أَكْثَرُ الْأَصْحَابِ اسْتِحْبَابَ صَوْمِ رَجَبٍ وَشَعْبَانَ. وَاسْتَحْسَنَهُ ابْنُ أَبِي مُوسَى فِي الْإِرْشَادِ. قَالَ ابْنُ الْجَوْزِيِّ فِي كِتَابِ أَسْبَابِ الْهِدَايَةِ: يُسْتَحَبُّ صَوْمُ الْأَشْهُرِ الْحُرُمِ وَشَعْبَانَ كُلِّهِ، وَهُوَ ظَاهِرُ مَا ذَكَرَهُ الْمَجْدُ فِي الْأَشْهُرِ الْحُرُمِ

"The majority of the scholars of the school (Hanbali) did not mention the recommendation of fasting Rajab and Sha'ban. However, Ibn Abi Musa considered it good in Al-Irshad. Ibn Al-Jawzi said in the book Asbab Al-Hidayah: 'Fasting the Sacred Months and Sha'ban entirely is recommended.' This is the apparent meaning of what Al-Majd mentioned regarding the Sacred Months." (Al-Inshaf Fi Ma’rifah Ar-Rajih, 3/347)

As for the Hanafi school, it is not explicitly stated that Rajab is included among the months specifically recommended for fasting, unlike the Malikis and Shafi'is who mention it explicitly. Nevertheless, there is an indication of its recommendation from some Hanafi scholars. Imam Ibn Nujaym Al-Hanafi said:

وَيَنْبَغِي أَنْ يَكُونَ كُلُّ صَوْمٍ رَغَّبَ فِيهِ الشَّارِعُ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - بِخُصُوصِهِ يَكُونُ مُسْتَحَبًّا، وَمَا سِوَاهُ يَكُونُ مَنْدُوبًا مِمَّا لَمْ تَثْبُتْ كَرَاهِيَتُهُ لَا نَفْلًا

"It should be that every fast encouraged by the Lawgiver—peace and blessings be upon him—specifically is mustahabb(recommended). And other than that is mandub (encouraged) as long as its dislike is not established, not merely nafilah(voluntary)." (Al-Bahr Raiq, 2/278)

Imam Ibn Abidin Al-Hanafi added in his Hashiyah:

وَلَا شَكَّ أَنَّ كُلَّ صَوْمٍ لَمْ يَكُنْ مَكْرُوهًا وَلَا مُحَرَّمًا يُثَابُ عَلَيْهِ

"There is no doubt that every fast which is not disliked nor forbidden will be rewarded." (Minhah Al-Khaliq, 2/278)

In the Maliki school, there is not a single mention in the school's references that fasting in Rajab is disliked, let alone forbidden. This indicates that fasting in Rajab is permissible and recommended according to this school. It is clear that the majority of scholars permit and recommend fasting in Rajab. Imam Al-Hatthab Al-Maliki stated:

وَسُئِلَ الشَّيْخُ عِزُّ الدِّينِ بْنُ عَبْدِ السَّلَامِ فِيمَا نَقَلَ بَعْضُ الْمُحَدِّثِينَ عَنْ مَنْعِ صَوْمِ رَجَبٍ وَتَعْظِيمِ حُرْمَتِهِ، وَهَلْ يَصِحُّ نَذْرُ صَوْمِ يَوْمِ جُمْعَةٍ أَمْ لَا؟ فَأَجَابَ: نَذْرُ صَوْمِ رَجَبٍ لَازِمٌ؛ لِأَنَّهُ يُتَقَرَّبُ إِلَى اللَّهِ بِمِثْلِهِ، وَالَّذِي نَهَى عَنْ صَوْمِهِ جَاهِلٌ بِمَأْخَذِ أَحْكَامِ الشَّرِيعَةِ، وَكَيْفَ يَكُونُ مَنْهِيًّا عَنْهُ مَعَ أَنَّ الْعُلَمَاءَ الَّذِينَ دَوَّنُوا الشَّرِيعَةَ لَمْ يَذْكُرْ أَحَدٌ مِنْهُمُ انْدِرَاجَهُ فِيمَا يُكْرَهُ صَوْمُهُ

"Sheikh Izzuddin bin Abdus Salam was asked regarding what some hadith scholars narrated about the prohibition of fasting Rajab and exalting its sanctity, and whether a vow to fast on a Friday is valid or not? He answered: 'A vow to fast Rajab is binding, because one draws near to Allah through the like of it. The one who forbids fasting it is ignorant of the sources of the Sharia rulings. How can it be forbidden when the scholars who recorded the Sharia did not mention—not one of them—its inclusion among what is disliked to fast?!'" (Mawahib Al-Jalil, 2/412)

Imam Izzuddin's view is correct, although he appears somewhat excessive in calling the hadith scholars who forbade Rajab fasting "ignorant." This is because there are indeed reports from some of the Salaf who forbade it—as will be explained shortly—as well as some reputable scholars. Among those scholars are Imam Al-Harawi Al-Hanbali and Imam Abu Bakr At-Turtushi Al-Maliki, as quoted by Al-Hafizh Ibn Dihyah Al-Maliki in Ada-u ma Wajaba min Bayani Wadh’il Wadhdha’in fi Rajab p. 59. Both are great and reputable scholars acknowledged for their expertise in Hadith and Fiqh.

The permissibility of fasting in Rajab is supported by Ibn Umar. Nafi', the freed slave of Ibn Umar, said:

أَنَّ ابْنَ عُمَرَ كَانَ لَا يَكَادُ أَنْ يُفْطِرَ فِي أَشْهُرِ الْحُرُمِ، وَلَا غَيْرِهَا

"Ibn Umar almost never broke his fast during the Sacred Months, nor others." (Narrated by Abdur Razzaq in Al-Mushannaf: 7857)

Hadith Regarding the Virtue of Fasting Rajab

Although fasting in Rajab is recommended, this does not mean that the hadiths regarding the specific virtues within it are authentic. Especially those related to specific dates, days, or nights of Rajab. On the contrary, all reports concerning it are weak or even fabricated. Al-Hafizh Ibn Dihyah Al-Maliki explained by quoting the words of Al-Imam Al-Harawi Al-Hanbali:

مَا صَحَّ فِي فَضْلِ رَجَبٍ وَفِي صِيَامِهِ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَيْءٌ، وَقَدْ رُوِيَ كَرَاهَةُ صَوْمِهِ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ رَضِيَ اللهُ عَنْهُمْ

"Nothing authentic has been reported regarding the virtue of Rajab and fasting in it from the Messenger of Allah—peace and blessings be upon him. In fact, the dislike of fasting it has been narrated from a group of the Companions—may Allah be pleased with them." (Ada-u Ma Wajaba p. 56)

This was also alluded to by Sheikh al-Islam Ibn Taymiyyah Al-Hanbali. (1) Ibn Rajab Al-Hanbali stated:

وَأَمَّا الصِّيَامُ فَلَمْ يَصِحُ فِي فَضْلِ صَوْمِ رَجَبٍ بِخُصُوصِهِ شَيْءٌ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلَا عَنْ أَصْحَابِهِ

"As for fasting, nothing authentic has been established regarding the virtue of fasting Rajab specifically from the Prophet—peace and blessings be upon him—nor from his Companions." (Lathaif Al-Ma’arif p. 118)

Al-Hafizh Ibn Hajar Al-Asqalani Al-Shafi'i explained clearly:

لَمْ يَرِدْ فِي فَضْلِ شَهْرٍ رَجَبٍ، وَلَا فِي صِيَامِهِ، وَلَا فِي صِيَامِ شَيْءٍ مِنْهُ مُعَيَّنٌ، وَلَا فِي قِيَامِ لَيْلَةٍ مَخْصُوصَةٍ فِيهِ حَدِيثٌ صَحِيحٌ يَصْلُحُ لِلْحُجَّةِ وَقَدْ سَبَقَنِي إِلَى الْجَزْمِ بِذَلِكَ الْإِمَامُ الْهَرَوِيُّ الْحَافِظُ

"There is no authentic hadith fit for evidence regarding the virtue of the month of Rajab, nor regarding fasting it, nor regarding fasting a specific part of it, nor regarding standing in prayer on a specific night within it. Imam Al-Harawi Al-Hafizh has preceded me in asserting this." (Tabyin Al-‘Ajab p. 23)

Athar (Reports) of the Companions

Besides the absence of authentic reports from the Prophet regarding fasting Rajab and its specific virtues, there are actually reports from his Companions regarding its prohibition. The Tabi'i Atha bin Abi Rabah said:

كَانَ ابْنُ عَبَّاسٍ يَنْهَى عَنْ صِيَامِ رَجَبٍ كُلِّهِ؛ لَأَنْ لَا يُتَّخَذَ عِيدًا

"Ibn Abbas used to forbid fasting the entirety of Rajab, so that it would not be taken as a festival ('Eid)." (Narrated by Abdur-Razzaq in Al-Mushannaf: 7854).

Al-Hafizh Al-Asqalani said in Tabyinul Ajab p. 70, "Its chains of narration are authentic." The Tabi'i Kharshah bin Al-Harr said:

رَأَيْتُ عُمَرَ يَضْرِبُ أَكُفَّ النَّاسِ فِي رَجَبٍ، حَتَّى يَضَعُوهَا فِي الْجِفَانِ، وَيَقُولُ: كُلُوا، فَإِنَّمَا هُوَ شَهْرٌ كَانَ يُعَظِّمُهُ أَهْلُ الْجَاهِلِيَّةِ

"I saw Umar hitting the palms of people during Rajab until they placed them in the food bowls, and he would say: 'Eat, for it is indeed a month that the people of Jahiliyyah used to exalt!'" (Narrated by Ibn Abi Shaybah in Al-Mushannaf: 9758).

This Athar was authenticated by Ibn Muflih in Al-Mubaddi’ 3/51. Ibn Dihyah said regarding this Athar, "This is a chain whose narrators are agreed upon as being upright ('adil)." (Ada-u ma Wajaba: 57)

Conclusion

Fasting in the month of Rajab is permissible and recommended as long as it is not performed due to a belief in specific virtues within it—other than the belief that it is a Sacred Month—and not because of exalting the month of Rajab as the people of Jahiliyyah used to exalt it; whereby one only wants to fast in Rajab without wanting to perform voluntary fasts in other months, or one fasts the entire month of Rajab specifically without reviving voluntary fasting in other months, or preferring Rajab over other months. However, as for fasting in Rajab based on the nobility of Rajab being a Sacred Month, then it is valid and recommended. Al-Hafizh Ibn Dihyah said:

فَالصِّيَامُ جُنَّةٌ وَفِعْلُ خَيْرٍ وَعَمَلُ بِرٍّ لَا لِفَضْلِ صَوْمِ هَذَا الشَّهْرِ

"Fasting is a shield, a good deed, and an act of righteousness, not because of the virtue of fasting this specific month." (Ada-u ma Wajaba: 63)

Al-Hafizh Ibn Hajar Al-Asqalani stated after citing the Athar of Umar above: "This prohibition is directed at those who fast in Rajab because they intend to exalt the custom of the Jahiliyyah. As for if the intention is fasting in general, without considering it an obligation, without singling out specific days to fast routinely, and without singling out specific nights to revive (with prayer), where one views it as a Sunnah, then this action is safe (from the prohibition) that was excepted, so there is no harm in doing it. But if one singles it out, then that is what is prohibited (sinful)." (Tabyinul ‘Ajab p. 70-71)

Therefore, for the one who fasts in the month of Rajab without accompanying it with a belief of exclusivity or preference, it is valid and absolutely recommended. If not, then it is a reprehensible (mungkar) fast and an innovation (bid'ah) that can plunge its doer into sin. Because there is no authentic specific virtue regarding fasting and praying on certain days in the month of Rajab nor regarding the month of Rajab itself, as explained by the scholars. Wallahu a’lam.