”والحاصل من ذلك أن هذه الكلمة وضعت لطلب الاستجابة وقبول الدعاء ، فإن زيد قبله ( اللهم ) أو زيد بعده ( يا رب ) ونحو ذلك : فالأمر فيه واسع إن شاء الله ، وقد جرى مثل ذلك على ألسنة كثير من أهل العلم ، ولا نعلم أن أحدا أنكره ، أو بين حجة في ذلك.“
countless scholars throughout the centuries have used these very phrases in their works, never considering it to be a bidʿah, rather it being a part of the vast scope of duʿā. for as long as there isn’t any clear prohibition, then, we can utter them.
here are a couple of examples from the early centuries:
آمين يا رب العالمين in Tanbīh al Ghāfilīn by Imām Abū Layth al Samarqandī raḥimahuLlāh (d. 373H)
اللهم آمين رب العامين in al Faṣl fī ‘l-Milal wa ‘l-Ahwāʾ wa ‘n-Nahl by Imām Ibn Ḥazm al Ẓāhirī raḥimahuLlāh (d. 456H)
*wa ‘n-Niḥal
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“The arrival of Ramaḍān is the reason for beginning the fast, and so Allāh opens the gates of the Garden. The Garden is the veil. The fast is part of veiled action which only Allāh knows because it is non-action. It is not existential action so that it might appear to the eye...
...or be done by the limbs. It is veiled from all except Allāh. Only Allāh knows it in the person fasting. The person fasting is the person so named by the divine law, not
the hungry person.
“Allāh locks the gates of the fire.” When the gates of the fire are locked, it turns back on itself and its heat is multiplied on it and it consumes itself. The person fasting is like that with his nature. When he fasts, the gates of the fire of his nature are shut.
“The faster has two joys: a joy when he breaks his fast, and a joy when he meets his Lord [for his fasting].”
[Muttafaqun ʿalayh]
“The joy when one breaks their fast is not intended as to what some people perceive, that it is due to the strains of hunger and the disappearance..
...of the fatigue of fasting. Rather, it is due to what Allāh ﷻ has perfected upon them from the blessings when Allāh gives them success in fasting and willed for them the completion of fasting for that day.”
— Sayyidī ‘l-Ḥabīb ʿAbduLlāh b. Muḥsin b. Muḥammad al Aṭṭās
“The joy when one breaks their fast is not intended as their falling into their desires for food and drink (i.e. satiating their hunger), albeit the wording supports that. Rather, what is intended is loftier than that. It is the perfection of this tremendous worship and...
komen: “Masalah dia korang gosok gigi dlm kerete ke?🤣🤣🤣🤣”
“«Dan digalakkan untuk bersiwak dalam setiap masa», seperti yang dikatakan oleh al Rāfiʿī, tatkala ṣalāt dan selainnya kerana keṣaḥīḥan ḥadīth² berkenaan penggalakan (istiḥbāb) [bersiwak] pada setiap waktu.”
— Shaykh Ṭāhā ʿAbd al Ḥamīd Ḥamādī ḥafidhahuLlāh, Fatḥ al Wahhāb al Mālik
“Dan digalakkan untuk bersiwak pada waktu selain waktu² ini (iaitu waktu ketika berwuḍūʿ) sepertimana telah kami bicarakan sebelum ini di dalam muqaddimah. Dan yang menandakannya..
...adalah apa yang diriwayatkan di dalam dua Ṣaḥīḥ bahawasanya apabila dia ﷺ ingin berdiri [untuk ṣalāt] pada waktu malam, dia mensiwakkan mulutnya.
Dari Abī Dāwūd: Dia ﷺ tidak bangun dari tidurnya pada waktu pagi ataupun malam melainkan dia bersiwak sebelum berwuḍūʿ.
The Month of Shaʿbān: the Month of Sending Prayers upon the Prophet ﷺ
“From the excellences of the month of Shaʿbān: it is the month when the verse of sending prayers and peace upon the Emissary of Allāh ﷺ is sent down, which is His Words: “Indeed, God and His angels send prayers upon the Prophet. O you who believe! Send prayers upon...
...[the Prophet,] and salute him with a worthy salutation of peace!” [33:56]
It is mentioned by Ibn Abī ‘ṣ-Ṣayf al Yamanī who said: Verily, the month of Shaʿbān is the month of sending prayers upon the Prophet ﷺ as its verse was sent down in it [al Fishnī, Tuḥfat al Ikhwān]
the individuals considered as qubūriyyūn mushrik by Khālid ʿAlī al Marḍī al Ghāmidī, to name a few:
[8th Century Hijrah]
• Muḥammad b. al Ḥājj al ʿAbdarī al Fāsī
• Taqīy al Dīn al Subkī
• Tāj al Dīn al Subkī
• Ibn Baṭūṭah
[9th Century]
• ʿAbd al Karīm al Jīlī
• the grammarian, ʿAbd a Qāhir al Jurjānī
• Muḥammad b. Sulaymān al Jazūlī
• the theologian, Muḥammad b. Yūsuf al Sanūsī
• the muḥtasib, Aḥmad Zarrūq al Fāsī
• ʿAbd al Raḥmān al Jāmī
[10th Century]
• Jalāl al Dīn al Suyūṭī
• the shāriḥ of al Bukhārī, al Qasṭallānī
• the muḥaqqiq, Ibn Ḥajar al Haythamī (supposed to be al Haytamī)
• the Ṣūfī, ʿAbd al Wahhāb al Shaʿrānī
[11th Century]
• ʿAbd al Raʾūf al Munāwī
• Mujaddid Alf Thānī, Aḥmad Sirhindī
• Ibn ʿĀshir al Mālikī
• ʿAbd al Ḥaqq al Dihlawī