No evidence proves that the Prophet (peace be upon him) and his Companions practiced the celebration of events such as Al-ʼIsrāʼ and Al-Miʽrāj, the Prophet’s birthday, the Night of the Middle of Shaʽbān, and other innovations. However, the Muslim celebrations are only Fridays, ʽIīd al-Fiṭr, and ʽIīd al-Aḍḥā. Any other celebration introduced after the time of the Prophet (peace be upon him) is an innovation and addition. “And whatever the Messenger has given you – take; and what he has forbidden you – refrain from.” [Al-Ḥashr 59:7].
All praise is due to Allāh:
Firstly, in our research paper titled (The Prophet’s And His Companions’ Abandonments), we have shown that merely abandoning an action by the Prophet does not indicate its prohibition. The abandonment is subject to the five legislative rulings.
You can find the research paper via next link:
We have also established with evidence that many actions abandoned by the Prophet were performed by his Companions, and many actions abandoned by the Companions were performed by the Followers, and this continues until our present time.
Secondly, there is a misunderstanding of the Ḥadīth narrated by Jābir ibn ʽAbdullāh (may Allāh be pleased with him) where the Prophet (peace be upon him) said in his sermon: “The best discourse is Allāh’s Book, the best guidance is that given by Muḥammad, and the worst things are those which are novelties. Every innovation is error.” [Narrated by Muslim]. In another narration, “Every novelty is an innovation.” It is mistakenly assumed that the generalization here applies to every new insertion. However, the truth is that the generalization form is not intended here, for the following reasons:
1. The word “things” is also general and includes worldly matters as well as religious matters, and there is no specification for it in the text. Therefore, if we also take its general meaning, then all new practices in worldly matters would be considered innovations and misguidance. Therefore, only the food, drink, clothes, pleasure, transportation, and housing used at the time of the Prophet (peace be upon him) would be claimed to be used now. However, such a claim, whether in the past or in the present, was never raised. This reasoning indicates that the generalization is not intended in the term “things,” and likewise, it is not intended in the term “a novelty.”
It is incorrect to argue that the word “a novelty” is indefinite and added to a form of generalization which is “every,” indicating its generality, as in the verse: “And [for] every person We have imposed his fate upon his neck.” [Al-ʼIsrāʼ 17:13].
We would say: Not every indefinite noun added to a form of generalization implies generality. It is possible that it may be specified in a way of specification. This is evident in the verse: “Destroying everything by command of its Lord.” [Al-ʼAḥqāf 46:25], and yet it is followed by: “And they became so that nothing was seen [of them] except their dwellings.” [Al-ʼAḥqāf 46:25], even though dwellings are part of everything, but they were not destroyed.
The rule is that the indefinite noun, in the context of affirmation, is not general unless there is evidence for it. Examples of this include:
1. When the indefinite noun is described with a general attribute, like the saying of Allāh: “Kind speech and forgiveness are better than charity followed by injury.” [Al-Baqarah 2:263]. This description (known attribute) is general, so the indefinite noun is general by the generality of the attribute.
2. When the context implies generality, like the saying of Allāh: “A soul will [then] know what it has brought [with it].” [At-Takwīr 81:14], and “A soul will [then] know what it has put forth and kept back.” [Al-Infiṭār 82:5].
It is not within the scope of personal knowledge to know what has been presented or what has been delayed regarding specific matters, in the context of accountability on the Day of Judgment.
In other cases, the indefinite noun indicates an ambiguous individual that is common in its kind, by way of substitution, not complete inclusiveness.
Applying this to the previous Ḥadīth, we find that inserting novelties were continuous actions throughout the stages of legislation, without contradiction or conflict with the textual evidence. Among them are the examples we have repeatedly mentioned, such as the collection of the Qurʼān during the time of Abī Bakr, the unification of the recitation of the Qurʼān during the time of ʽUthmān, and the gathering of the people behind an Imam for prayer during the time of ʽUmar. Add to this, the call to Friday prayer in the market, the division of Islamic sciences, the establishment of legal punishments, the technical definitions in contrast to linguistic definitions, discussions on theological matters, and issues related to the science of kalām (theological discourse) such as essence (jawhar), attribute (ʽaraḍ), limit (ḥadd), subject, and predicate, and other matters that emerged and developed over time. Moreover, the emergence of new sciences with known outlines that distinguish them from others, such as the science of Ḥadīth, Ḥadīth criticism and praise, and discussions on chains of transmission. In addition to terms like Ṣaḥīḥ (sound), Ḥasan li Nafsih (good for itself), Ḥasan li Gharyih (good supported by others), Marfūʽ (elevated), Mawqūf (stopped), Maqtūʽ (severed), Muttaṣil (connected), and Mursal (disconnected), and other newly inserted terms that were not uttered by the Prophet Muḥammad (peace be upon him) or his noble Companions. These innovations occurred after their time, and not a single scholar has claimed that they fall under the category of “Every novelty is an innovation.”
The correct understanding derived from the collective texts is that what is intended is “Every novelty that contradicts the Sunnah is an innovation.” Otherwise, if it does not contradict the Sunnah, it is considered to be on the basis of default permissibility. It may be permissible if it falls under a general principle, or it may not be permissible if it establishes a new principle.
Thirdly, if we take the issue of fasting on the 15th of Shaʽbān as an example, we find that there is neither prohibition nor innovation in fasting on that day, for the following reasons:
1. The 15th of Shaʽbān is the day of the 15th of the month, and it is one of the recommended days to fast in every month, not just in Shaʽbān. It is preferable to fast on the “white days,” which are the 13th, 14th, and 15th of each month. Abū Hurayrah (may Allāh be pleased with him) said: “My friend (the Prophet) advised me to do three things and I shall not leave them till I die, these are: To fast three days every month, to offer the Ḍuḥā prayer, and to offer witr before sleeping.” [Narrated by Al-Bukhāriy and Muslim].
The three days are explained in the narration of Abī Dharr who said that the Messenger of Allāh (peace be upon him) said to me: “If you want to fast at any time during the month then fast on the thirteenth, fourteenth and fifteenth. [Narrated by At-Tirmidhiy and An-Nasāʼiy].
2. Shaʽbān is a month in which annual deeds are raised to Allāh. ʼUsāmah ibn Zayd reported: “I said: “O Messenger of Allāh, I do not see you fasting any month as much as Shaʽbān.” He said: “That is a month to which people do not pay much attention, between Rajab and Ramaḍān. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting.”” [Narrated by An-Nasāʼiy]. The 15th of Shaʽbān is one of the days of the month.
3. The night preceding the 15th of Shaʽbān is a blessed night specifically designated for special forgiveness. Abū Mūsā Al-ʼAshʽariy reported that the Messenger of Allāh (peace be upon him) said: “Allah looks down on the night of the middle of Shaʽbān and forgives all His creation, apart from the idolater and the Mushāḥin [i.e., someone who harbors enmity].” [Narrated by Ibn Mājah and others]. It is part of the complete gratitude and appreciation of the blessing to draw closer to Allāh after receiving His gift and forgiveness. There is nothing better than fasting as a means of expressing gratitude to Allāh for His gift, forgiveness, and bestowal.
Therefore, fasting on the middle of Shaʽbān is not an innovation in religion; rather, it can be traced back to several sources of acts of worship.
The innovation lies in someone saying that whoever fasts on the middle of Shaʽbān will receive such and such rewards, without any evidence supporting it. This is introducing a reward without evidence, which is prohibited. As for the mere act of fasting, it falls under the verse: “and do good – that you may succeed.” [Al-Ḥajj 22:77]. Undoubtedly, fasting is among the acts of goodness.
Fourthly, we must differentiate between ʽIīd (celebration) in its religious meaning and ʽIīd in its linguistic meaning. In language, ʽIīd refers to the return of a concern, an illness, longing, or similar meanings. It also refers to any day celebrated in commemoration of a significant or religious event.
Therefore, any recurring event or matter can be considered ʽIīd. This is why we call Friday a ʽIīd because it occurs every week.
Al-ʼAzhariy said: “ʽIīd, according to the Arabs, is the time when joy or sorrow returns.”
Ibn al-ʼAʽrābiy said: “It is called ʽIīd because it comes back every year with renewed joy.”
As for ʽIīd in its religious meaning, it is a day on which Muslims celebrate in a specific manner, either upon completing the fast of Ramaḍān or by performing the Ḥajj pilgrimage.
Based on that, ʽIīd can occur in its religious meaning, such as ʽIīd al-ʼAḍḥā, ʽIīd al-Fiṭr, and Friday, or it can occur in its linguistic meaning, such as Independence Day, Thanksgiving, and Mother’s Day. It is not necessary for a day to be called ʽIīd for it to entail religious rewards in itself, but the rewards may be obtained through acts of obedience performed on that day. For example, Mother’s Day does not have inherent religious rewards, but rewards can be obtained through showing kindness, giving gifts, and treating mothers well.
After all, Allāh knows best.
Fatwa issued by Dr. Khālid Naṣr
