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From among the most clear evidences that demonstrate the universality of the Islamic Sharī‘ah is that this Sharī‘ah considers everything permissible and pure except that which the Sharī‘ah itself prohibits or declares impure. In addition, it rules customs and general practices permissible, except that which Islamic Law explicitly prohibits. All contracts, transactions, food, drink, vehicles, utensils, industry, inventions, and customs are permissible except that which Islamic Law prohibits due to injustice, transgression, harm or corruption.
This profound rule encompasses countless issues within the various branches of the Islamic Shari‘ah. This further allows the branches of Shariah to develop and change with the alteration of time, place and circumstance.
Once this illustrious principle is known, we should recognize that there should be no prohibition of innovation in the field of customs, dealings, and inventions. Whoever claims that these things are prohibited will be asked to produce evidence that demonstrates prohibition. If he has no evidence, his opinion must be rejected, as things are originally considered permissible.
This is the general rule in customs and dealings. As for acts of worship, they are entirely the opposite. Acts of worship are generally prohibited, except that which the Islamic Law indicated (as permissible). A Muslim is not allowed to innovate a new kind of worship out of his own imagination. In addition, he or she cannot come closer to Allāh except through what Allāh has legislated. If he does so (i.e. invents an act of worship) then he is regarded as a deviant and a mubtadi’ (innovator). His deed will be rejected and it will not be accepted from him even if his intention was pure and he aimed with it to come closer to Almighty Allāh.
Both, the text of the Qur‘ān and Sunnah state that any kind of deed through which a person seeks closeness to Allāh will not be considered righteous and accepted by Allāh except after fulfilling two conditions:
Firstly, the deed must concord with the guidance of Allāh’s Messenger (ṣallallāhu ‘alayhi wa-sallam).
Secondly, it must be done purely for the sake of Allāh.
Allāh (aẓẓa wajal) accepts only sincere deeds which have been done entirely for His sake alone. He says, “Who is better in religion than he who submits himself to Allāh while being a doer of good” (Surah An-Nisā’, 4:125).This verse included the two conditions for accepting any deed. The condition of sincerity is understood from Allāh’s statement “who submits himself to Allāh”. The condition of adhering to the instructions of the Prophet (ṣallallāhu ‘alayhi wa-sallam) is understood from Allāh’s statement “while being a doer of good”.
Thus, an act cannot be accepted unless it is permitted by Allāh and He told His worshippers to perform it. Otherwise, it will be an innovation (in religion).
Allāh denounces the deeds of the disbelievers, in the following āyah:“Or have they partners (of Allāh) who have made lawful for them in religion that which Allāh allowed not” (Surah Ash-Shūrā, 42:21).
Allāh Almighty also says, “Who hath created life and death that He may try you, which of you is best in conduct” (Surah Al-Mulk, 67:2). In his comment on this verse Fuḍail ibn ‘Iyāḍ said, “It means the sincerest and best kind of deeds.” Therefore, if one of the deeds is sincere but not righteous, it will not be accepted. If it is righteous and not sincere, it will also be rejected. It must be righteous and sincere.
Sincerity means that worship must be done for the sake of Allāh and righteousness means that it must follow the Sunnah. As Allāh says: “Whoever expects to meet his Lord, let him work righteousness, and make none share of the worship due unto his Lord” (Surah Al-Kahf, 18:110).
Thus, all verbal and practical worship in the Sharī‘ah, must follow the method of the Prophet (ṣallallāhu ‘alayhi wa-sallam), and not be based on whimsical innovation. If somebody offers a kind of worship to Allāh about which there was no mention in the Qur’ān, Sunnah, or ijmā, then it is not a righteous deed. It is a religious act that Allāh did not permit and an innovation that will add nothing except taking the person away form Allāh. The good intention and pure aim of this person will not avail him. Soundness of intention cannot transform falsehood into truth, innovation into Sunnah; and it cannot convert Allāh's disobedience into obedience. Allāh Almighty says, “This is My Straight path, so follow it. Follow not other ways, lest ye be parted from His way. This hath He ordained for you, that ye may ward off (evil)” (Surah Al-An‘ām, 6:153).
‘Abd Allāh ibn Mas‘ūd (raḍiyallāhu anhu) narrates in a ṣaḥīḥ ḥadīth that, “The Messenger of Allāh (ṣallallāhu ‘alayhi wa-sallam) drew a line for us and he said, ’This is the straight path of Allāh.’ And then he drew other lines to the right and left of that (first) line and said, ‘On the top of each one of these paths is a devil that asks people to follow it.’ Then he read the Qur’ānic verse, ‘This is My Straight path, so follow it. Follow not other ways, lest ye be parted from His way,’” (Surah Al-An‘ām, 6:153). [Related by Aḥmad, An-Nasā’ī and Al-Ḥākim]
Concerning the deeds of the disbelievers, Allāh says, “And We shall turn to whatever deeds they did (in this life), and We shall make such deeds as floating dust scattered about” (Surah Al-Furqān, 25:23).
The Prophet (ṣallallāhu ‘alayhi wa-sallam) also said, “Whoever innovates in this religion, then it will be rejected.” (Agreed upon).
In his speeches, the Prophet (ṣallallāhu ‘alayhi wa-sallam) used to say, “The best of the speech is embodied in the Book of Allāh, and the best of guidance is the guidance given by Muḥammad (ṣallallāhu ‘alayhi wa-sallam), and the most evil affairs are the innovations; and every innovation is an error” (Reported by Muslim, Aḥmad, and Ibn Mājah). The same ḥadīth was reported by An-Nasā’ī with the addition, “And the most evil affairs are the innovations. And every innovation is error; and every error is misguidance; and every misguidance will lead to the hell fire.” Therefore, the one who looks for salvation must follow the Sunnah and be warned against every innovation and heresy.
The Prophet (ṣallallāhu ‘alayhi wa-sallam) said, “You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid newly invented matters, for every newly invented matter is an innovation, and every innovation is an error“ (Reported by Aḥmad and the four collectors of the Sunnan). It was authenticated by At-Tirmidhī, Al-Ḥākim and Adh-Dhahabī.
Ibn Mas‘ūd (raḍiyallāhu anhu) said, “Follow and do not innovate, as you have been given enough guidance in the Qur’ān and Sunnah.*” How truthful is the person who said, “The best of the earlier affairs are those that were in harmony with guidance and the worst were the innovated ones.”
Innovation is something new in the religion that has no basis in the Qur’ān or Sunnah. The one who introduces it seeks closeness to Allāh. This innovation could be initiated by producing a kind of worship that has no origin in the religion such as celebrating the Prophet's (ṣallallāhu ‘alayhi wa-sallam) night journey, celebrating the new Hijrī year, celebrating the Prophet's (ṣallallāhu ‘alayhi wa-sallam) birthday, or any other religious celebrations that Allāh does not allow. Such celebrations haven't been approved or practiced by the one who feared Allāh the most, who was sincere in giving advice, and the one who was charged with conveying the Message of Islam, i.e. the Messenger of Allāh (ṣallallāhu ‘alayhi wa-sallam). In addition, these innovations were not practiced by his Companions or Caliphs who showed a great love to the Prophet (ṣallallāhu ‘alayhi wa-sallam) and were eager to follow his Sunnah. The early generations of Islam (such as the successors) did not maintain such innovations.
Innovation can take the form of specifying a time or place for worship, about which there is no basis in the Sharī‘ah. This occurs when one confines some prayer, fast, dhikr of Allāh, or supplication to specific months, days, or nights. An example is to dedicate the month of Rajab, the first day of it, the night of the twenty-seventh of it, or any other months, days, or nights with some (innovated) worship. The origin of fasting, performing additional prayers at night, and doing the dhikr of Allāh was permitted through many (authentic) evidences; however, to confine these worships to a specific time requires evidence.
Innovation (bid‘ah) could be initiated by creating a new description for a certain worship that the Sharī‘ah does not approve. An example is to repeat the word “Allāh” many times or to say the Arabic word “hū” (that refers to Allāh) and so on. In that case, the worshipper neglects what both the Qur’ān and Sunnah approved, such as saying, “Lā ilāha illallāh,” “Subḥānallāh,” “Alḥamdulillāh” and “Allāhu Akbar” and other valid and known ways by which Allāh could be mentioned.
Innovation (bid‘ah) occurs through specifying a certain number for some worship, about which there is no clear evidence. An example is the one who urges people to make tahlīl (i.e. to say “Allāhu Akbar”), tasbīḥ (i.e. to say “Subḥānallāh”), or to ask His forgiveness five thousand times a day, a thousand times, five hundred times, three hundred times, fifty times, sixty times, or anything of that sort. It is a number that the person is innovating, and it is neither based on the Qur’ān nor on the Sunnah. This kind of innovation became common with the spread of text messages and satellite channels. Those who do that, think that they are acquiring good by their works and enjoining good.
Allāh made innovations prohibited, warned against them, and denounced those who are involved in such practices because of the great mischief that these innovation might cause. These innovations lead to corrupt consequences. As a result of such innovations, defamation might be attributed to the Sharī‘ah; it could be accused of being incomplete or unable to fulfill the Muslims' worldly and religious needs. When the innovator (mubtadi‘) tries to come closer to Allāh through his innovation, it appears as if he presumes that the Messenger of Allāh (ṣallallāhu ‘alayhi wa-sallam) did not covey the clear Message as it should be and he did not complete the mission that he was entrusted with. The innovator would think that the (Islamic) religion is incomplete and by virtue of his innovation he wants to complete it. On the contrary, if he thought about the perfection and completeness of the Islamic Shari‘ah, he wouldn't add anything that is neither part of it nor permitted by Allāh. Imām Mālik (raḥimahullāh) said, “Whoever innovates something in Islam and he thinks that it is good then, he must have presumed that Prophet Muḥammad (ṣallallāhu ‘alayhi wa-sallam) has betrayed the Message because Allāh the Almighty says, ‘This day have I perfected you religion for you, and completed my favor upon you’” (Surah Al-Mā’idah, 5:3). Imām Ibn Al-Qayyim (raḥimahullāh) said, “The innovator accused his Lord that He did not complete the religion before the Prophet's (ṣallallāhu ‘alayhi wa-sallam) demise.” Thus, he (i.e. the innovator) belies Allāh's statement, “This day have I perfected you religion for you” and accuses the Prophet (ṣallallāhu ‘alayhi wa-sallam) of not informing people about the Message.
Among the evils that innovation causes is that it diminishes the sound religion and detracts one from the Sunnah. Imām Aḥmad (raḥimahullāh) reported that the Prophet (ṣallallāhu ‘alayhi wa-sallam) said, “Whenever people innovate something in the religion, Allāh will take a part of the Sunnah equal to this innovation.” Therefore, when an innovation is being introduced, part of the Sunnah will be neglected. Accordingly, innovations will increase and Sunnan will vanish and this religion will gradually disappear.
For instance, the innovators, on the one hand, forsake the Sunnan and think that working accordingly burdens them. They, on the other hand, are very active and have a strong will to carry out innovations for which they spend their money, cause suffering to their bodies, and waste their time in order to elevate such innovations. Some of them might neglect their religious duties such as prayer, paying zakāh, dutifulness to parents and relatives, enjoining good and forbidding evil, and so on. This is part of what Satan plots for them, making their wrongdoings fair seeming in their eyes.
Part of the mischief that such innovation causes is that it creates division and difference and makes people split into small groups. Innovation will divide the Islamic Ummah into different groups and parties because every faction of those innovators thinks that they are, in contrast to other fellows, doing the best thing. They think that their innovated practices are right and must be obeyed. As a result, one who denies these practices or does not apply them to himself is (according to the innovators) neglectful. Thereby division takes place among the Muslim Ummah. People become confused about the truth. They leave the right guidance, becoming fighting parties as the verse says, “But people have cut off their affair (of unity), between them, into sects;, each party rejoices in that which is with itself” (Surah Al-Mu’minūn, 22:53). Thus, their hearts differ (i.e. not like one ummah), and they do not have one opinion. They commit what Allāh prohibits when He says, “Follow not (other) paths, they will scatter you about from (His) great path” (Surah Al-An‘ām, 6:153). He also says, “Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs. For them is a dreadful penalty“. (Surah Āl-‘Imrān, 3:105).
From among the worst evils that innovations cause is that they distort the religion, its purity and serenity. They distract people's attention so they will neither follow this religion nor accept it. This can be clearly observed in some of the innovations that some Shi’ites and extreme Sufis practice in different occasions. Hence, the one who witnesses these innovations and what follows them (as a result)—such as punishing one's body, wailing, shouting, cursing, insulting, using musical instruments, unveiling (sufūr), and lewd mingling between men and women—the witness does not know the real image of Islam. He thinks that Islam is a group of myths, superstitions, play, void rites, and overburdening practices that sensible minds and the fiṭrah reject. This is the most grievous distortion of Allāh's religion and the worst way of keeping people back from His Way. This is the plan that the enemies of Islam from among the disbelievers and hypocrites are aiming at. Therefore, they watch them participating in these innovations and promote them by all the means they possess. It was reported that a non-Muslim king passed by a Sufi Sheikh who had women and young boys with him. They were singing, dancing, and drinking wine. So, the king asked about what those people want by doing these practices? He was told that they are seeking paradise. He astutely said, “If that was the way to lead to paradise, where is the way that leads to Hell?“
Among the innovations that were introduced to this religion and about which Islam is clear, is the misconception about the merits of performing ‘Umrah in the month of Rajab. They dedicate some specific supplications, prayers, and fasting in some specific days and nights of this month, especially the first night of the first Friday of this month, and the 27th night. They claim that it is (i.e. the 27th night) the night journey of the Prophet (ṣallallāhu ‘alayhi wa-sallam).
Although the event of the night journey has been proven by the Qur’ān, Sunnah, and multiple narrations (tawātur), specifying a certain day, month, or a year for this event is erroneous. There is a serious debate among scholars, and historians about the date of this event. Although the event is known and important, the righteous predecessors (salaf) agreed that knowing the date and time of this event does not lead to a religious issue and is not of juristic interest. Rather, what is important is the lesson that should be learnt from this event; and this does not relate to a specific time.
As for what some Muslims do and some satellite channels show regarding celebrating this event on the twenty-seventh of the month of Rajab, all that they make (in that night) of dhikr and worship is a kind of innovation. If celebrating that night and dedicating some specific worship and dhikr to it was permitted and would bring the person closer to Allāh, the Prophet (ṣallallāhu ‘alayhi wa-sallam) and his companions would have done that. They are more eager than others to work righteousness.
It is a wonder that the people who make this innovation and celebrate that night neglect the five obligatory prayers that were imposed on that night! They do not attend the congregational prayers. They are very active in doing such innovations but neglectful in performing the Sunnan and religious obligations.
Furthermore, there are many important Islamic occasions throughout history, all of which are crucial and worthy of celebration. Believing Muslims feel happy and their hearts rejoice with events such as the Prophet's (ṣallallāhu ‘alayhi wa-sallam) birthday, migration form Makkah to Madinah, the Battle of Badr, the Conquest of Makkah, the decisive battles in Islamic history during the lifetime of the Prophet (ṣallallāhu ‘alayhi wa-sallam) and the Muslim leaders after him. It was not the Sunnah of the Prophet (ṣallallāhu ‘alayhi wa-sallam) to celebrate these events and make them occasions. If (these celebrations) were a good thing, the early Muslims would have celebrated them first. They knew Allāh's laws better than us and were more keen to do good than others. The real good is what they did, and the right limit is where they stopped. Following them is a religious duty, where Allāh's pleasure can be attained.
The month of Rajab has no merit except being among the sacred months about which Allāh said, “The number of months in the sight of Allāh is twelve (in a year)- so ordained by Him the day He created the heavens and the earth; of them four are sacred, that is the right religion. So wrong not yourselves therein” (Surah At-Tawbah, 9:36).
In the two ṣaḥīḥ collections of ḥadīth, it was narrated through Abū Bakrah (raḍiyallāhu anhu) that the Prophet (ṣallallāhu ‘alayhi wa-sallam) said, “Time has taken its original shape which it had when Allāh created the Heavens and the Earth. The year is of twelve months, four of which are sacred. And out of these (four) three are in succession, i.e. Dhul-Qai‘dah, Dhul-Hijjah and Al-Muḥarram, and the fourth is Rajab, which is named after the Muḍar tribe, between (the month of) Jumādā (ath-Thānī) and Sha'bān."
Apart form that, nothing else was authentically reported regarding the veneration of this month. All of what was reported about such occasions should be classified as weak or fabricated, which we can neither rely on nor act upon.
Similar to that is what was reported about the merits of the night of the middle of Sha‘bān, the recommendation to perform additional prayers and fasting, and the claim that the year's fate is being settled in that night. Many aḥādīth were reported about the merit of this night. All such aḥādīth, according to the scholars of ḥadīth, are weak and have no authority except one debatable ḥadīth. Some scholars of ḥadīth such as Ibn Hibbān and Al-Albānī said that this ḥadīth is authentic because it was reported by more than one narrator and through different channels, while others said that it is weak. The ḥadīth goes as follows: The Prophet (ṣallallāhu ‘alayhi wa-sallam) said, “Allāh looks at His creation in the night of the middle of Sha'bān. He forgives all His creation except for one who associates partners with Allāh (mushrik) or one who has enmity of others (mushāḥin)” (Reported by Aḥmad, Aṭ-Ṭabarānī, Ibn Ḥibbān, Al-Bayhaqī, Al-Bazzār, Ibn Abī ‘Āṣim, Ibn ‘Asākir, and others).
From among these innovations that have no evidence is what is called the prayer of Raghā’ib “desideratum prayer”, a prayer in which a person wishes Allāh's forgiveness. Similarly, offering one hundred rak‘ahs in the night of the middle of Sha‘bān. Imām An-Nawawī said that the Raghā’ib prayer which is twelve rak‘ahs between the sunset and the night prayer, in the first night of the first Friday of Rajab and the offering of one hundred rak‘ahs in the night of the middle of Sha‘bān are two clear innovations. What was mentioned in the books Qūt al-Qulūb (Hearts' Provision) and Iḥyā’ ‘Ulūm ad-Dīn (Revival or the Sciences of Religion) and the ḥadīth that was referred to, cannot be taken into account, and these proofs are unfounded. Imām al-Maqdisī composed an entire book about annulling the merit of deeds in these two nights; and there is no authentic ḥadīth that could be relied on in this regard.
Al-Ḥāfidh ibn Ḥajar wrote a book called Tabyīn al-‘Ajab Bima Warada fī Shahr Rajab (Showing the Wonder in Relation to What was Narrated about the Month of Rajab). In this book, he mentioned all the aḥādīth that relate to this month, its merits and the worship that should be performed in this month. He showed the falsehood of these aḥādīth, none of which can be taken as an authority. He (raḥimahullāh) said, “Nothing about the merit of the month of Rajab, its fasting, or offering additional prayers during a certain night of it, that could be used as evidence was authentically reported from the Prophet (ṣallallāhu ‘alayhi wa-sallam). Imām Ismā‘īl al-Harawī al-Ḥāfidh preceded me in this field, where he confirmed the falsehood of these reports (about the month of Rajab). I reported that through him and through others with a sound chain of narration.“
Later on, Al-Ḥāfidh ibn Ḥajar showed that his opinion about the weak aḥādīth is that it can not be used for virtuous deeds (faḍā’il) nor anything else. He said, “There is no difference about using the ḥadīth in rulings or virtuous deeds as all of that is the Islamic law.”
In his book al-Manār al-Manīf (The Sublime Minaret), Imām Ibn Al-Qayyim said, “Every ḥadīth that was mentioned about fasting in the month of Rajab or praying additional prayer during the night is a fabricated lie.”
At the end, I ask Allāh to make our deeds sincere to Him alone, following the Sunnah of the Prophet (ṣallallāhu ‘alayhi wa-sallam), and to make us from among those who hasten in every good work and are foremost in them. And praise be to Allāh, The Cherisher and Sustainer of the worlds.
This profound rule encompasses countless issues within the various branches of the Islamic Shari‘ah. This further allows the branches of Shariah to develop and change with the alteration of time, place and circumstance.
Once this illustrious principle is known, we should recognize that there should be no prohibition of innovation in the field of customs, dealings, and inventions. Whoever claims that these things are prohibited will be asked to produce evidence that demonstrates prohibition. If he has no evidence, his opinion must be rejected, as things are originally considered permissible.
This is the general rule in customs and dealings. As for acts of worship, they are entirely the opposite. Acts of worship are generally prohibited, except that which the Islamic Law indicated (as permissible). A Muslim is not allowed to innovate a new kind of worship out of his own imagination. In addition, he or she cannot come closer to Allāh except through what Allāh has legislated. If he does so (i.e. invents an act of worship) then he is regarded as a deviant and a mubtadi’ (innovator). His deed will be rejected and it will not be accepted from him even if his intention was pure and he aimed with it to come closer to Almighty Allāh.
Both, the text of the Qur‘ān and Sunnah state that any kind of deed through which a person seeks closeness to Allāh will not be considered righteous and accepted by Allāh except after fulfilling two conditions:
Firstly, the deed must concord with the guidance of Allāh’s Messenger (ṣallallāhu ‘alayhi wa-sallam).
Secondly, it must be done purely for the sake of Allāh.
Allāh (aẓẓa wajal) accepts only sincere deeds which have been done entirely for His sake alone. He says, “Who is better in religion than he who submits himself to Allāh while being a doer of good” (Surah An-Nisā’, 4:125).This verse included the two conditions for accepting any deed. The condition of sincerity is understood from Allāh’s statement “who submits himself to Allāh”. The condition of adhering to the instructions of the Prophet (ṣallallāhu ‘alayhi wa-sallam) is understood from Allāh’s statement “while being a doer of good”.
Thus, an act cannot be accepted unless it is permitted by Allāh and He told His worshippers to perform it. Otherwise, it will be an innovation (in religion).
Allāh denounces the deeds of the disbelievers, in the following āyah:“Or have they partners (of Allāh) who have made lawful for them in religion that which Allāh allowed not” (Surah Ash-Shūrā, 42:21).
Allāh Almighty also says, “Who hath created life and death that He may try you, which of you is best in conduct” (Surah Al-Mulk, 67:2). In his comment on this verse Fuḍail ibn ‘Iyāḍ said, “It means the sincerest and best kind of deeds.” Therefore, if one of the deeds is sincere but not righteous, it will not be accepted. If it is righteous and not sincere, it will also be rejected. It must be righteous and sincere.
Sincerity means that worship must be done for the sake of Allāh and righteousness means that it must follow the Sunnah. As Allāh says: “Whoever expects to meet his Lord, let him work righteousness, and make none share of the worship due unto his Lord” (Surah Al-Kahf, 18:110).
Thus, all verbal and practical worship in the Sharī‘ah, must follow the method of the Prophet (ṣallallāhu ‘alayhi wa-sallam), and not be based on whimsical innovation. If somebody offers a kind of worship to Allāh about which there was no mention in the Qur’ān, Sunnah, or ijmā, then it is not a righteous deed. It is a religious act that Allāh did not permit and an innovation that will add nothing except taking the person away form Allāh. The good intention and pure aim of this person will not avail him. Soundness of intention cannot transform falsehood into truth, innovation into Sunnah; and it cannot convert Allāh's disobedience into obedience. Allāh Almighty says, “This is My Straight path, so follow it. Follow not other ways, lest ye be parted from His way. This hath He ordained for you, that ye may ward off (evil)” (Surah Al-An‘ām, 6:153).
‘Abd Allāh ibn Mas‘ūd (raḍiyallāhu anhu) narrates in a ṣaḥīḥ ḥadīth that, “The Messenger of Allāh (ṣallallāhu ‘alayhi wa-sallam) drew a line for us and he said, ’This is the straight path of Allāh.’ And then he drew other lines to the right and left of that (first) line and said, ‘On the top of each one of these paths is a devil that asks people to follow it.’ Then he read the Qur’ānic verse, ‘This is My Straight path, so follow it. Follow not other ways, lest ye be parted from His way,’” (Surah Al-An‘ām, 6:153). [Related by Aḥmad, An-Nasā’ī and Al-Ḥākim]
Concerning the deeds of the disbelievers, Allāh says, “And We shall turn to whatever deeds they did (in this life), and We shall make such deeds as floating dust scattered about” (Surah Al-Furqān, 25:23).
The Prophet (ṣallallāhu ‘alayhi wa-sallam) also said, “Whoever innovates in this religion, then it will be rejected.” (Agreed upon).
In his speeches, the Prophet (ṣallallāhu ‘alayhi wa-sallam) used to say, “The best of the speech is embodied in the Book of Allāh, and the best of guidance is the guidance given by Muḥammad (ṣallallāhu ‘alayhi wa-sallam), and the most evil affairs are the innovations; and every innovation is an error” (Reported by Muslim, Aḥmad, and Ibn Mājah). The same ḥadīth was reported by An-Nasā’ī with the addition, “And the most evil affairs are the innovations. And every innovation is error; and every error is misguidance; and every misguidance will lead to the hell fire.” Therefore, the one who looks for salvation must follow the Sunnah and be warned against every innovation and heresy.
The Prophet (ṣallallāhu ‘alayhi wa-sallam) said, “You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid newly invented matters, for every newly invented matter is an innovation, and every innovation is an error“ (Reported by Aḥmad and the four collectors of the Sunnan). It was authenticated by At-Tirmidhī, Al-Ḥākim and Adh-Dhahabī.
Ibn Mas‘ūd (raḍiyallāhu anhu) said, “Follow and do not innovate, as you have been given enough guidance in the Qur’ān and Sunnah.*” How truthful is the person who said, “The best of the earlier affairs are those that were in harmony with guidance and the worst were the innovated ones.”
Innovation is something new in the religion that has no basis in the Qur’ān or Sunnah. The one who introduces it seeks closeness to Allāh. This innovation could be initiated by producing a kind of worship that has no origin in the religion such as celebrating the Prophet's (ṣallallāhu ‘alayhi wa-sallam) night journey, celebrating the new Hijrī year, celebrating the Prophet's (ṣallallāhu ‘alayhi wa-sallam) birthday, or any other religious celebrations that Allāh does not allow. Such celebrations haven't been approved or practiced by the one who feared Allāh the most, who was sincere in giving advice, and the one who was charged with conveying the Message of Islam, i.e. the Messenger of Allāh (ṣallallāhu ‘alayhi wa-sallam). In addition, these innovations were not practiced by his Companions or Caliphs who showed a great love to the Prophet (ṣallallāhu ‘alayhi wa-sallam) and were eager to follow his Sunnah. The early generations of Islam (such as the successors) did not maintain such innovations.
Innovation can take the form of specifying a time or place for worship, about which there is no basis in the Sharī‘ah. This occurs when one confines some prayer, fast, dhikr of Allāh, or supplication to specific months, days, or nights. An example is to dedicate the month of Rajab, the first day of it, the night of the twenty-seventh of it, or any other months, days, or nights with some (innovated) worship. The origin of fasting, performing additional prayers at night, and doing the dhikr of Allāh was permitted through many (authentic) evidences; however, to confine these worships to a specific time requires evidence.
Innovation (bid‘ah) could be initiated by creating a new description for a certain worship that the Sharī‘ah does not approve. An example is to repeat the word “Allāh” many times or to say the Arabic word “hū” (that refers to Allāh) and so on. In that case, the worshipper neglects what both the Qur’ān and Sunnah approved, such as saying, “Lā ilāha illallāh,” “Subḥānallāh,” “Alḥamdulillāh” and “Allāhu Akbar” and other valid and known ways by which Allāh could be mentioned.
Innovation (bid‘ah) occurs through specifying a certain number for some worship, about which there is no clear evidence. An example is the one who urges people to make tahlīl (i.e. to say “Allāhu Akbar”), tasbīḥ (i.e. to say “Subḥānallāh”), or to ask His forgiveness five thousand times a day, a thousand times, five hundred times, three hundred times, fifty times, sixty times, or anything of that sort. It is a number that the person is innovating, and it is neither based on the Qur’ān nor on the Sunnah. This kind of innovation became common with the spread of text messages and satellite channels. Those who do that, think that they are acquiring good by their works and enjoining good.
Allāh made innovations prohibited, warned against them, and denounced those who are involved in such practices because of the great mischief that these innovation might cause. These innovations lead to corrupt consequences. As a result of such innovations, defamation might be attributed to the Sharī‘ah; it could be accused of being incomplete or unable to fulfill the Muslims' worldly and religious needs. When the innovator (mubtadi‘) tries to come closer to Allāh through his innovation, it appears as if he presumes that the Messenger of Allāh (ṣallallāhu ‘alayhi wa-sallam) did not covey the clear Message as it should be and he did not complete the mission that he was entrusted with. The innovator would think that the (Islamic) religion is incomplete and by virtue of his innovation he wants to complete it. On the contrary, if he thought about the perfection and completeness of the Islamic Shari‘ah, he wouldn't add anything that is neither part of it nor permitted by Allāh. Imām Mālik (raḥimahullāh) said, “Whoever innovates something in Islam and he thinks that it is good then, he must have presumed that Prophet Muḥammad (ṣallallāhu ‘alayhi wa-sallam) has betrayed the Message because Allāh the Almighty says, ‘This day have I perfected you religion for you, and completed my favor upon you’” (Surah Al-Mā’idah, 5:3). Imām Ibn Al-Qayyim (raḥimahullāh) said, “The innovator accused his Lord that He did not complete the religion before the Prophet's (ṣallallāhu ‘alayhi wa-sallam) demise.” Thus, he (i.e. the innovator) belies Allāh's statement, “This day have I perfected you religion for you” and accuses the Prophet (ṣallallāhu ‘alayhi wa-sallam) of not informing people about the Message.
Among the evils that innovation causes is that it diminishes the sound religion and detracts one from the Sunnah. Imām Aḥmad (raḥimahullāh) reported that the Prophet (ṣallallāhu ‘alayhi wa-sallam) said, “Whenever people innovate something in the religion, Allāh will take a part of the Sunnah equal to this innovation.” Therefore, when an innovation is being introduced, part of the Sunnah will be neglected. Accordingly, innovations will increase and Sunnan will vanish and this religion will gradually disappear.
For instance, the innovators, on the one hand, forsake the Sunnan and think that working accordingly burdens them. They, on the other hand, are very active and have a strong will to carry out innovations for which they spend their money, cause suffering to their bodies, and waste their time in order to elevate such innovations. Some of them might neglect their religious duties such as prayer, paying zakāh, dutifulness to parents and relatives, enjoining good and forbidding evil, and so on. This is part of what Satan plots for them, making their wrongdoings fair seeming in their eyes.
Part of the mischief that such innovation causes is that it creates division and difference and makes people split into small groups. Innovation will divide the Islamic Ummah into different groups and parties because every faction of those innovators thinks that they are, in contrast to other fellows, doing the best thing. They think that their innovated practices are right and must be obeyed. As a result, one who denies these practices or does not apply them to himself is (according to the innovators) neglectful. Thereby division takes place among the Muslim Ummah. People become confused about the truth. They leave the right guidance, becoming fighting parties as the verse says, “But people have cut off their affair (of unity), between them, into sects;, each party rejoices in that which is with itself” (Surah Al-Mu’minūn, 22:53). Thus, their hearts differ (i.e. not like one ummah), and they do not have one opinion. They commit what Allāh prohibits when He says, “Follow not (other) paths, they will scatter you about from (His) great path” (Surah Al-An‘ām, 6:153). He also says, “Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs. For them is a dreadful penalty“. (Surah Āl-‘Imrān, 3:105).
From among the worst evils that innovations cause is that they distort the religion, its purity and serenity. They distract people's attention so they will neither follow this religion nor accept it. This can be clearly observed in some of the innovations that some Shi’ites and extreme Sufis practice in different occasions. Hence, the one who witnesses these innovations and what follows them (as a result)—such as punishing one's body, wailing, shouting, cursing, insulting, using musical instruments, unveiling (sufūr), and lewd mingling between men and women—the witness does not know the real image of Islam. He thinks that Islam is a group of myths, superstitions, play, void rites, and overburdening practices that sensible minds and the fiṭrah reject. This is the most grievous distortion of Allāh's religion and the worst way of keeping people back from His Way. This is the plan that the enemies of Islam from among the disbelievers and hypocrites are aiming at. Therefore, they watch them participating in these innovations and promote them by all the means they possess. It was reported that a non-Muslim king passed by a Sufi Sheikh who had women and young boys with him. They were singing, dancing, and drinking wine. So, the king asked about what those people want by doing these practices? He was told that they are seeking paradise. He astutely said, “If that was the way to lead to paradise, where is the way that leads to Hell?“
Among the innovations that were introduced to this religion and about which Islam is clear, is the misconception about the merits of performing ‘Umrah in the month of Rajab. They dedicate some specific supplications, prayers, and fasting in some specific days and nights of this month, especially the first night of the first Friday of this month, and the 27th night. They claim that it is (i.e. the 27th night) the night journey of the Prophet (ṣallallāhu ‘alayhi wa-sallam).
Although the event of the night journey has been proven by the Qur’ān, Sunnah, and multiple narrations (tawātur), specifying a certain day, month, or a year for this event is erroneous. There is a serious debate among scholars, and historians about the date of this event. Although the event is known and important, the righteous predecessors (salaf) agreed that knowing the date and time of this event does not lead to a religious issue and is not of juristic interest. Rather, what is important is the lesson that should be learnt from this event; and this does not relate to a specific time.
As for what some Muslims do and some satellite channels show regarding celebrating this event on the twenty-seventh of the month of Rajab, all that they make (in that night) of dhikr and worship is a kind of innovation. If celebrating that night and dedicating some specific worship and dhikr to it was permitted and would bring the person closer to Allāh, the Prophet (ṣallallāhu ‘alayhi wa-sallam) and his companions would have done that. They are more eager than others to work righteousness.
It is a wonder that the people who make this innovation and celebrate that night neglect the five obligatory prayers that were imposed on that night! They do not attend the congregational prayers. They are very active in doing such innovations but neglectful in performing the Sunnan and religious obligations.
Furthermore, there are many important Islamic occasions throughout history, all of which are crucial and worthy of celebration. Believing Muslims feel happy and their hearts rejoice with events such as the Prophet's (ṣallallāhu ‘alayhi wa-sallam) birthday, migration form Makkah to Madinah, the Battle of Badr, the Conquest of Makkah, the decisive battles in Islamic history during the lifetime of the Prophet (ṣallallāhu ‘alayhi wa-sallam) and the Muslim leaders after him. It was not the Sunnah of the Prophet (ṣallallāhu ‘alayhi wa-sallam) to celebrate these events and make them occasions. If (these celebrations) were a good thing, the early Muslims would have celebrated them first. They knew Allāh's laws better than us and were more keen to do good than others. The real good is what they did, and the right limit is where they stopped. Following them is a religious duty, where Allāh's pleasure can be attained.
The month of Rajab has no merit except being among the sacred months about which Allāh said, “The number of months in the sight of Allāh is twelve (in a year)- so ordained by Him the day He created the heavens and the earth; of them four are sacred, that is the right religion. So wrong not yourselves therein” (Surah At-Tawbah, 9:36).
In the two ṣaḥīḥ collections of ḥadīth, it was narrated through Abū Bakrah (raḍiyallāhu anhu) that the Prophet (ṣallallāhu ‘alayhi wa-sallam) said, “Time has taken its original shape which it had when Allāh created the Heavens and the Earth. The year is of twelve months, four of which are sacred. And out of these (four) three are in succession, i.e. Dhul-Qai‘dah, Dhul-Hijjah and Al-Muḥarram, and the fourth is Rajab, which is named after the Muḍar tribe, between (the month of) Jumādā (ath-Thānī) and Sha'bān."
Apart form that, nothing else was authentically reported regarding the veneration of this month. All of what was reported about such occasions should be classified as weak or fabricated, which we can neither rely on nor act upon.
Similar to that is what was reported about the merits of the night of the middle of Sha‘bān, the recommendation to perform additional prayers and fasting, and the claim that the year's fate is being settled in that night. Many aḥādīth were reported about the merit of this night. All such aḥādīth, according to the scholars of ḥadīth, are weak and have no authority except one debatable ḥadīth. Some scholars of ḥadīth such as Ibn Hibbān and Al-Albānī said that this ḥadīth is authentic because it was reported by more than one narrator and through different channels, while others said that it is weak. The ḥadīth goes as follows: The Prophet (ṣallallāhu ‘alayhi wa-sallam) said, “Allāh looks at His creation in the night of the middle of Sha'bān. He forgives all His creation except for one who associates partners with Allāh (mushrik) or one who has enmity of others (mushāḥin)” (Reported by Aḥmad, Aṭ-Ṭabarānī, Ibn Ḥibbān, Al-Bayhaqī, Al-Bazzār, Ibn Abī ‘Āṣim, Ibn ‘Asākir, and others).
From among these innovations that have no evidence is what is called the prayer of Raghā’ib “desideratum prayer”, a prayer in which a person wishes Allāh's forgiveness. Similarly, offering one hundred rak‘ahs in the night of the middle of Sha‘bān. Imām An-Nawawī said that the Raghā’ib prayer which is twelve rak‘ahs between the sunset and the night prayer, in the first night of the first Friday of Rajab and the offering of one hundred rak‘ahs in the night of the middle of Sha‘bān are two clear innovations. What was mentioned in the books Qūt al-Qulūb (Hearts' Provision) and Iḥyā’ ‘Ulūm ad-Dīn (Revival or the Sciences of Religion) and the ḥadīth that was referred to, cannot be taken into account, and these proofs are unfounded. Imām al-Maqdisī composed an entire book about annulling the merit of deeds in these two nights; and there is no authentic ḥadīth that could be relied on in this regard.
Al-Ḥāfidh ibn Ḥajar wrote a book called Tabyīn al-‘Ajab Bima Warada fī Shahr Rajab (Showing the Wonder in Relation to What was Narrated about the Month of Rajab). In this book, he mentioned all the aḥādīth that relate to this month, its merits and the worship that should be performed in this month. He showed the falsehood of these aḥādīth, none of which can be taken as an authority. He (raḥimahullāh) said, “Nothing about the merit of the month of Rajab, its fasting, or offering additional prayers during a certain night of it, that could be used as evidence was authentically reported from the Prophet (ṣallallāhu ‘alayhi wa-sallam). Imām Ismā‘īl al-Harawī al-Ḥāfidh preceded me in this field, where he confirmed the falsehood of these reports (about the month of Rajab). I reported that through him and through others with a sound chain of narration.“
Later on, Al-Ḥāfidh ibn Ḥajar showed that his opinion about the weak aḥādīth is that it can not be used for virtuous deeds (faḍā’il) nor anything else. He said, “There is no difference about using the ḥadīth in rulings or virtuous deeds as all of that is the Islamic law.”
In his book al-Manār al-Manīf (The Sublime Minaret), Imām Ibn Al-Qayyim said, “Every ḥadīth that was mentioned about fasting in the month of Rajab or praying additional prayer during the night is a fabricated lie.”
At the end, I ask Allāh to make our deeds sincere to Him alone, following the Sunnah of the Prophet (ṣallallāhu ‘alayhi wa-sallam), and to make us from among those who hasten in every good work and are foremost in them. And praise be to Allāh, The Cherisher and Sustainer of the worlds.