Three of the four sacred months are successive, namely Dhū al-Qaʿdah, Dhū al-Ḥijjah (the month during which the annual Ḥajj pilgrimage takes place), and Muḥarram. For the pre-Islamic Arabs, the Ḥajj pilgrimage was the beating heart of society and the annual epicentre for trade and information. Preserving its sanctity was of the utmost importance. Ibn Kathir (R) mentions that these three sacred months were consecutive to ensure safe travel to and from the Ḥajj. He also asserts that Rajab was sacred because those who travelled from afar could come earlier in the year to set up for the pilgrimage, and then leave at a later time safely. Protecting travellers to and from the Ḥajj was a priority, and any strife or bad blood amongst tribes was to be put on hold and resumed at a later date, which may be one of the wisdoms behind the prohibition of fighting during these months.

Some scholars mention that the prohibition of fighting during the sacred months originated from Nabi Ibrahim (AS) which the pre-Islamic Arabs adopted in their traditions. Whether there is evidence to prove this is unclear, but we can be certain that the prohibition against fighting during the sacred months existed before Islam, and was practiced by the pre-Islamic Arabs.

The prohibition against fighting continued into the start of the Islamic era as Allah says:
فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ
“Do not wrong yourselves during these months” [At Tauba: 36] and
يَسْـَٔلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ
“They ask you about fighting in the sacred month. Say: ‘Fighting in it is a grave [offense].’” [Al Baqarah: 217]
The majority of scholars are of the opinion that the prohibition of fighting in the sacred months was abrogated by the verse:
وَقَـٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةً كَمَا يُقَـٰتِلُونَكُمْ كَآفَّةً ۚ
“Fight the polytheists all together, as they fight you all together” and the Prophet’s ﷺ siege of Ṭāʾif during the sacred month of Dhūl-Qaʿdah.

The sacred months is also a time for increasing good deeds, repenting, and avoiding sins. Sins committed in these months are weighed more heavily while good deeds are multiplied, an understanding that has played a role in Islamic jurisprudence. In addition, Māwardī (R) mentions that the emphasis on good deeds and sins during these sacred months is meant to prepare one for the rest of the year. In his Laṭāʾif al-Maʿārif, Ibn Rajab (R) mentions that it is encouraged to increase fasting during all of these months. In addition, he mentions unique benefits of each month which are detailed in the Ahaadith. Glorification can be expressed in a myriad of ways, the Prophetic way being superior. However, what is most important is that a Muslim not treat the sacred months as the rest of the year. As for the narrative that the sacred months are significant mainly because of the prohibition of fighting they are associated with, this has been overstated. We need to transition from understanding the sacred months from a historical perspective to a devotional one moving forward.