Firstly, the default principle of this matter and the like goes back to the question of whether the matter in question has a basis in Islamic law or not. If it has a basis, it is permissible and commendable, and if it does not, it is better to avoid it. For example, the basis for performing night prayers is established in the Quran: “O you who wraps himself [in clothing], arise [to pray] the night, except for a little” [Quran 73:1-2]. Here, the term “night” is general that refers to all times, so whoever prays the night prayer on Saturday every week is following a commendable practice, and whoever prays it on any other day is also following a commendable practice.
Secondly, the Prophet (peace be upon him) adopted certain time-bound habits, even though they have no specific legal significance, such as visiting the Qubāʼ Mosque every Saturday. The reason for this is that he used to check on the condition of the people on Fridays, so when he knows that someone is sick, he would visit him on Saturday. The reason for this practice is time-bound and not for a virtue of Saturday. This is exactly what we do regarding the night prayer because setting a specific time helps to stick to it and to make advance notice for everyone.
Thirdly, acts of worship can be classified into three categories:
1. Time-bound acts that are purely worship, such as the obligatory prayers and the Ḥajj during specific days. These cannot be changed or modified except with clear evidence and text.
2. Non-time-bound acts that are purely worship, such as the night prayers, reading the Quran, and remembrance of Allāh. It is permissible to set times for these acts provided that the person does not believe that they are obligatory or expect a special reward for them.
3. Acts that are not purely worship, such as Islamic lessons, educational lectures, and conferences. It is not prohibited to set fixed times for these activities every month or year, etc.
Absolute prohibition and demanding evidence for setting specific times for an act of worship contradicts the purposes of Islamic law. I would like to ask those who prohibit such practices, where is the evidence for the tradition of uttering the Duʽāʼ of completing the Quran upon each complete recitation of the Quran in Ramadan every year? This practice is done in all mosques, including the two holy mosques, without any objection from anyone. Is there any evidence for such a practice in the Sunnah? Or is it a matter of flexibility and a dominant interest that falls under a general principle in the Islamic law?
Fatwa by Dr. Khālid Naṣr