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Ibn Rajab said: " As for Fasting (observing Saum): There's no sound evidence from the Prophet – May Peace and Blessings be upon him – or his Companions on the virtues of Fasting Rajab in particular" (Lata'if Al-Ma'aarif, p. 228).
Ibn Taymiyyah said: "As for Fasting in Rajab in particular: The traditions (Al-Ahaadeeth) concerning that are all weak and doubtful, the scholars do not invoke any of them, and these Ahadeeth are not even of the ones considered in the acts of virtue, but they are all false and fabricated.

It was narrated by Ibn Maajah in his Sunan, reported by Ibn Abbas that the Prophet – May peace and blessings be upon him -: forbade fasting Rajab, however this report's imputation is to be verified, but it is true that Umar bin Al-Khattab used to strike the hands of people so that they put their hands in food in Rajab (otherwise to eat the food), and he (Umar) says: Do not confuse it (meaning Rajab) with Ramadan... But regarding the act of specifying the three months – Rajab, Sha'ban and Ramadan - for i'tikaaf (Seclusion in the Mosque): I don't know of any prescription demanding that, but any person who is observing a legitimate Saum (Fasting) and wanted to observe i'tikaaf in his/her Fasting, that's sure permissible without doubt. In contrast if he wants to observe i'tikaaf without fasting, then there're two views on that issue: (Al-fatawas: 25 / 290-292).


And the fact that nothing was reported regarding the virtue of specifying Rajab for Fasting does not mean there's no way for voluntary fasting in this month and others verified in general texts, like observing Saum on Mondays, Thursdays and three days of every month, and fasting a day and breaking another, indeed what's disliked as mentioned by Al-Tartooshi (Al-Bida'a Wa Al-Hawaadith (Innovations and Events), p. 110-111; see (Tabyeen Al-Ajab...) by Ibn Hajar, pp. 37-38) is observing Saum of Rajab in one of these three aspects:
1. If Muslims or those without knowledge of Islamic Law (Shariah) specified this month every year to openly observe Saum (Fasting) as if it was obliged like the Saum (Fasting) of Ramadan.
2. Believing that fasting this month of Rajab is a standing Sunnah that the prophet – May Peace and Blessings be upon him – has specifically chosen as a regular Prophetic tradition.
3. Believing that fasting in the month of Rajab has a special recompense better than fasting all the other months, and that it's comparable to the Saum of Ashura, or the virtue of the night later prayer over its earlier prayer, then this is considered to be of virtues and not of the Prophetic Traditions (Sunnan) and obligatory prayers (Faraa'id), and if it was so, the Prophet – May Peace and Blessings be upon him – would have elucidated that or would have done it even once in his lifetime. But that's not the case, so the fact of specifying this Saum to be of virtue is null and void.

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