Is Rajab singled out with a special prayer, an ‘Umra, or keeping vigil on the 27th night?

Rajab is one of the four sacred months: “Indeed, the number of months with Allah is twelve lunar months in the register of Allah from the day He created the heavens and the earth; of these, four are sacred. That is the correct religion i.e., way, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous who fear Him.” (Qur’an 9:36)

So its sanctity is established. The discussion is about the practices attached to it.

What is not established in it:

• Salāt al-raghā’ib on its first Friday. The earliest generations did not know it, and the verifying scholars have stated plainly that it is an innovation.
• Keeping vigil on the 27th night as the night of the Isrā’ and Mi‘rāj. The date of the Isrā’ was never established in the first place, and even if it had been, no particular act would follow from it.
• An ‘Umra in Rajab as being better than one at another time. An ‘Umra in it is valid like any other; the objection is to holding a special merit for which there is no evidence.
• Fasting the whole month as a specifically recommended practice.

And the governing principle: “Whoever introduces into this affair of ours what is not part of it, it is rejected” (Sahih Muslim 1718).

The point is not that someone who prays in Rajab has sinned — prayer, fasting and ‘Umra are prescribed acts at any time. The point is holding a special merit for a time the law did not single out, and then keeping to it until it becomes a norm that whoever leaves it is criticised for.

So how is Rajab honoured? In the way all the sacred months are: by avoiding wrongdoing and sin in it, and by increasing the good that is already prescribed — prayer, charity, the ordinary voluntary fasts of Monday and Thursday, and reciting the Qur’an. All of that is good in Rajab and outside it.