have an inclination toward worship, seeking knowledge, or something else, but then later become lazy. What a person should do is consider the future just as he considers the present.

The hadith of Abdullah ibn Amr, may Allah be pleased with him, indicates that there is no harm in fasting on Friday or Saturday when it coincides with a day not intended for particular observance. For if one fasts one day and abstains the next, he will inevitably fast on Friday and Saturday. This shows that fasting on those two days is not prohibited; otherwise, the Prophet, peace and blessings be upon him, would have said: “Fast one day and abstain the next, unless it coincides with Friday or Saturday.”

It is disliked to single out Rajab, Friday, Saturday, and the day of doubt . . . . . . . . .

His statement, “to single out Rajab,” means singling it out for fasting.

They explained this on the grounds that it was among the rites of the pre-Islamic era, and that the people of the pre-Islamic era were the ones who venerated this month. As for the sunnah, nothing has been reported concerning its special veneration. Hence, they said that every hadith reported concerning the virtue of fasting in it or praying during it is fabricated, by the consensus of the hadith scholars. Ibn Hajar, may Allah have mercy on him, wrote a short treatise on this entitled Clarifying What Is Astonishing Regarding Reports on the Virtue of Rajab.

It may be understood from his statement, “singling out Rajab,” that if one fasts it together with another month, it is not disliked. For if he fasts another month along with it, then the fasting is not done for the purpose of singling out Rajab. Thus, if he fasts Shaban and Rajab, there is no harm; and if he fasts Jumada al-Akhirah and Rajab, there is no harm.

His statement, “and Friday,” means that singling out Friday is disliked. The evidence is that the Prophet, peace and blessings be upon him, said: “Do not fast on Friday unless you fast a day before it or a day”