one day and not fasting the next, he has moved to something more virtuous. There is disagreement over this, but the more apparent view is that it is permissible. This is like someone who vows to pray in a less virtuous mosque but prays in a more virtuous one—for example, someone who vows to pray in al-Aqsā Mosque but prays in one of the two Sacred Mosques. And Allah knows best.

He—may Allah have mercy on him—was asked:

“What has been reported concerning the reward for fasting the three months? And what do you say about observing a devotional retreat and remaining silent during them? Are these righteous deeds or not?”

He answered:

Nothing has been reported from the Prophet, peace and blessings be upon him, his Companions, or the leading scholars of the Muslims concerning singling out both Rajab and Sha‘bān together for fasting or devotional retreat. Rather, it is established in an authentic report that the Messenger of Allah, peace and blessings be upon him, used to fast until Sha‘bān, and at no time of the year would he fast more than he did in Sha‘bān, on account of the month of Ramadan.

As for fasting Rajab specifically, all the hadiths concerning it are weak—indeed, fabricated. Scholars rely on none of them, and they are not among the weak reports narrated concerning