Written by: Maulana Abu al-Hasan Mubashir Ahmed Rabbani
"One night, I stayed with my aunt Maimunah (رضی اللہ عنہا). When the Prophet (ﷺ) began the Tahajjud prayer, I stood on his left side to pray along with him, although he had not intended to lead me in prayer. The Prophet (ﷺ) took hold of my head and placed me on his right side."
[Sahih Bukhari, Kitab al-Adhan, Bab Idha Lam Yanwi al-Imam an Yu'mim Thumma Ja'a Qawm fa-Ammahum: 699]
Similarly, in another narration in Sahih Bukhari, it is mentioned that the Prophet (ﷺ) visited the house of Itban ibn Malik (رضی اللہ عنہ) at his request and performed two units of prayer with him in congregation:
[Sahih Bukhari, Kitab al-Tahajjud: Bab Salat al-Nawafil Jama'ah: 1186]
These two authentic narrations prove beyond doubt that it is permissible to offer Nafl prayers in congregation. However, publicly announcing such gatherings, assembling men and women via advertisements, consistently offering Nafl prayers in congregation, and engaging in special rituals like extinguishing lamps and making specific prayers during the night are not permissible and are innovations (bid'ah). Though offering Nafl prayers in congregation is generally permissible, these additional practices transform this permissibility into an innovation.
For instance, Salat al-Duha (Chasht prayer) is proven from authentic Hadiths narrated by Aisha (رضی اللہ عنہا) and Umm Hani (رضی اللہ عنہا). The Prophet (ﷺ) also advised Abu Hurairah (رضی اللہ عنہ) to be regular in performing this prayer:
"I and Urwa ibn Zubayr entered the mosque, and Abdullah ibn Umar (رضی اللہ عنہما) was sitting near the apartment of Aisha (رضی اللہ عنہا). Some people were offering Salat al-Duha in the mosque. We asked Ibn Umar (رضی اللہ عنہما) about this prayer, and he said: 'It is an innovation.' "
[Sahih Bukhari, Kitab al-Umra: Bab Kam A'tamara al-Nabi (ﷺ): 1775, Sahih Muslim: 3037]
Although this prayer is reported through multiple authentic chains, it is crucial to understand why Ibn Umar (رضی اللہ عنہما) called it an innovation. The reason is that during the blessed era of the Prophet (ﷺ), this prayer was not performed in congregation. Imam Nawawi (رحمه الله) explains in Sharh Muslim:
"What Ibn Umar (رضی اللہ عنہما) meant was that publicly performing Salat al-Duha in congregation and arranging for it was an innovation, not the prayer itself."
[Sharh Muslim]
Similarly, Imam Abu Bakr Muhammad bin Walid al-Turtushi writes:
"Ibn Umar (رضی اللہ عنہما) declared this prayer an innovation either because it was being performed in congregation, or because people were offering it individually in a way similar to how they offered the Sunan Rawatib after obligatory prayers."
[Kitab al-Hawadith wa al-Bid' 40]
Another example of innovation is when certain beneficial forms of dhikr like "Subhanallah," "Allahu Akbar," and "La ilaha illallah," which have great virtues, are practiced in a prescribed manner or with non-established conditions. These forms of remembrance (adhkar) are indeed virtuous and are considered Baqiyat al-Salihat by commentators, meaning they are a means of elevation and success in the Hereafter. However, if performed with certain restrictions or rituals not prescribed by the Shariah, these very acts can lead to destruction and loss.
As recorded in Sunan al-Darimi, Abdullah ibn Mas'ud (رضی اللہ عنہ) witnessed some people in the mosque in Kufa, sitting in circles and counting pebbles while saying "Subhanallah," "Allahu Akbar," and "La ilaha illallah" a hundred times. Ibn Mas'ud (رضی اللہ عنہ) admonished them:
"Count your sins; I guarantee that none of your good deeds will be lost. Woe to you, O nation of Muhammad! How quickly you have fallen into destruction. The Companions of your Prophet (ﷺ) are still numerous among you. The clothes of the Prophet (ﷺ) have not even worn out, and his utensils have not been broken yet. Are you opening the door to misguidance?"
[Sunan al-Darimi, Al-Muqaddimah: Bab fi Karahiyat Akhdh al-Ra'i 208]
This narration shows that worship and acts of obedience should be performed exactly as prescribed in the Shariah. Adding personal constraints, assigning specific times without evidence, or altering the form of worship makes it an innovation, which must be avoided to prevent falling into destruction.
This understanding is why Ibn Umar (رضی اللہ عنہما) termed the congregational Chasht prayer an innovation, and why Ibn Mas'ud (رضی اللہ عنہ) called the group recitation of dhikr an innovation and a cause of destruction.
Imam Abu Ishaq al-Shatibi (رحمه الله) writes:
"Among these innovations is performing acts of worship with collective recitation in a unified voice, celebrating the Prophet's birthday as a religious holiday, and similarly, fixing certain acts of worship to specific times not established by the Shariah, such as fasting on the 15th of Sha'ban and staying up to worship during that night."
[Al-I'tisam]
Thus, it is clear from the statements of Abdullah ibn Umar (رضی اللہ عنہما), Abdullah ibn Mas'ud (رضی اللہ عنہ), Imam Shatibi, and other scholars that imposing personal constraints on acts of worship not specified in the Shariah, or changing their manner or timing, amounts to innovation (bid'ah), which equates to altering the religion itself—this is known as tahrif (distortion) and is a form of misguidance.
Hence, arranging special Shabeena gatherings for Nafl prayers, encouraging people to participate, and insisting on such practices is entirely contrary to the Sunnah and the way of the believers. The Companions (رضی اللہ عنہم), the Tabi'in, the jurists, and the Muhaddithin (رحمهم الله) did not approve of such rituals and arrangements. Therefore, it is necessary to avoid this innovation and adhere to the manner of worship that is authentically reported from the Prophet (ﷺ).
Question:
What is the legal status of Shabeena according to Islamic law?Answer:
In this case, there are two or three key points to consider:- Offering Nafl (voluntary) prayers in congregation.
- The personal arrangement and insistence on regularity for Nafl prayers. This includes the special emphasis on performing these prayers at specific times or during particular months.
"One night, I stayed with my aunt Maimunah (رضی اللہ عنہا). When the Prophet (ﷺ) began the Tahajjud prayer, I stood on his left side to pray along with him, although he had not intended to lead me in prayer. The Prophet (ﷺ) took hold of my head and placed me on his right side."
[Sahih Bukhari, Kitab al-Adhan, Bab Idha Lam Yanwi al-Imam an Yu'mim Thumma Ja'a Qawm fa-Ammahum: 699]
Similarly, in another narration in Sahih Bukhari, it is mentioned that the Prophet (ﷺ) visited the house of Itban ibn Malik (رضی اللہ عنہ) at his request and performed two units of prayer with him in congregation:
[Sahih Bukhari, Kitab al-Tahajjud: Bab Salat al-Nawafil Jama'ah: 1186]
These two authentic narrations prove beyond doubt that it is permissible to offer Nafl prayers in congregation. However, publicly announcing such gatherings, assembling men and women via advertisements, consistently offering Nafl prayers in congregation, and engaging in special rituals like extinguishing lamps and making specific prayers during the night are not permissible and are innovations (bid'ah). Though offering Nafl prayers in congregation is generally permissible, these additional practices transform this permissibility into an innovation.
For instance, Salat al-Duha (Chasht prayer) is proven from authentic Hadiths narrated by Aisha (رضی اللہ عنہا) and Umm Hani (رضی اللہ عنہا). The Prophet (ﷺ) also advised Abu Hurairah (رضی اللہ عنہ) to be regular in performing this prayer:
Despite this advice, Abdullah ibn Umar (رضی اللہ عنہما) still considered it an innovation. This is evidenced in Sahih Bukhari where Mujahid narrates:[Sahih Bukhari, Kitab al-Tahajjud, Bab Salat al-Duha fi al-Hadar: 1178]
"I and Urwa ibn Zubayr entered the mosque, and Abdullah ibn Umar (رضی اللہ عنہما) was sitting near the apartment of Aisha (رضی اللہ عنہا). Some people were offering Salat al-Duha in the mosque. We asked Ibn Umar (رضی اللہ عنہما) about this prayer, and he said: 'It is an innovation.' "
[Sahih Bukhari, Kitab al-Umra: Bab Kam A'tamara al-Nabi (ﷺ): 1775, Sahih Muslim: 3037]
Although this prayer is reported through multiple authentic chains, it is crucial to understand why Ibn Umar (رضی اللہ عنہما) called it an innovation. The reason is that during the blessed era of the Prophet (ﷺ), this prayer was not performed in congregation. Imam Nawawi (رحمه الله) explains in Sharh Muslim:
"What Ibn Umar (رضی اللہ عنہما) meant was that publicly performing Salat al-Duha in congregation and arranging for it was an innovation, not the prayer itself."
[Sharh Muslim]
Similarly, Imam Abu Bakr Muhammad bin Walid al-Turtushi writes:
"Ibn Umar (رضی اللہ عنہما) declared this prayer an innovation either because it was being performed in congregation, or because people were offering it individually in a way similar to how they offered the Sunan Rawatib after obligatory prayers."
[Kitab al-Hawadith wa al-Bid' 40]
Another example of innovation is when certain beneficial forms of dhikr like "Subhanallah," "Allahu Akbar," and "La ilaha illallah," which have great virtues, are practiced in a prescribed manner or with non-established conditions. These forms of remembrance (adhkar) are indeed virtuous and are considered Baqiyat al-Salihat by commentators, meaning they are a means of elevation and success in the Hereafter. However, if performed with certain restrictions or rituals not prescribed by the Shariah, these very acts can lead to destruction and loss.
As recorded in Sunan al-Darimi, Abdullah ibn Mas'ud (رضی اللہ عنہ) witnessed some people in the mosque in Kufa, sitting in circles and counting pebbles while saying "Subhanallah," "Allahu Akbar," and "La ilaha illallah" a hundred times. Ibn Mas'ud (رضی اللہ عنہ) admonished them:
"Count your sins; I guarantee that none of your good deeds will be lost. Woe to you, O nation of Muhammad! How quickly you have fallen into destruction. The Companions of your Prophet (ﷺ) are still numerous among you. The clothes of the Prophet (ﷺ) have not even worn out, and his utensils have not been broken yet. Are you opening the door to misguidance?"
[Sunan al-Darimi, Al-Muqaddimah: Bab fi Karahiyat Akhdh al-Ra'i 208]
This narration shows that worship and acts of obedience should be performed exactly as prescribed in the Shariah. Adding personal constraints, assigning specific times without evidence, or altering the form of worship makes it an innovation, which must be avoided to prevent falling into destruction.
This understanding is why Ibn Umar (رضی اللہ عنہما) termed the congregational Chasht prayer an innovation, and why Ibn Mas'ud (رضی اللہ عنہ) called the group recitation of dhikr an innovation and a cause of destruction.
Imam Abu Ishaq al-Shatibi (رحمه الله) writes:
"Among these innovations is performing acts of worship with collective recitation in a unified voice, celebrating the Prophet's birthday as a religious holiday, and similarly, fixing certain acts of worship to specific times not established by the Shariah, such as fasting on the 15th of Sha'ban and staying up to worship during that night."
[Al-I'tisam]
Thus, it is clear from the statements of Abdullah ibn Umar (رضی اللہ عنہما), Abdullah ibn Mas'ud (رضی اللہ عنہ), Imam Shatibi, and other scholars that imposing personal constraints on acts of worship not specified in the Shariah, or changing their manner or timing, amounts to innovation (bid'ah), which equates to altering the religion itself—this is known as tahrif (distortion) and is a form of misguidance.
Hence, arranging special Shabeena gatherings for Nafl prayers, encouraging people to participate, and insisting on such practices is entirely contrary to the Sunnah and the way of the believers. The Companions (رضی اللہ عنہم), the Tabi'in, the jurists, and the Muhaddithin (رحمهم الله) did not approve of such rituals and arrangements. Therefore, it is necessary to avoid this innovation and adhere to the manner of worship that is authentically reported from the Prophet (ﷺ).