– Prayer is part of dhikr, but dhikr does not always contain prayer
– There are two types of Zikr and Prayer: Ma’tsur (from the Al-Quran and As-Sunnah), and Ghairul Ma’tsur (human composition, other than Al-Quran and As-Sunnah).
– The Rabithah prayer includes Ghairul Ma’tsur, the sentences were composed by Imam Hasan Al Banna
– Arranging one’s own prayers and dhikr according to human wishes has been done since the time of the Salaf and Khalaf
– So it is permissible and legal according to the majority of ulama, as long as the content does not violate the Shari’a and is not considered the sunnah of the Prophet when practicing it.
Some examples of friends’ dhikr and prayers:
From Rifa’ah bin Rafi’ al-Zarqi, he said: One day we were praying behind the Prophet Muhammad SAW, and when he raised his head from the rak’ah, he said: “God hears anyone.” He praises her. A man behind him said, “Our Lord, and to You is all praise, praise that is very good and full of blessings.” As he left, he said, “Who was the speaker?” He said, “I am.” He said, “I saw some.” And already thirty angels have written it, which of them will write it first.
From Rifa’ah bin Rafi’ Az Zuraqi said,
“One day we were praying behind the Prophet ﷺ. When he lifted his head from bowing he said: ‘SAMI’ALLAHU LIMAN HAMIDAH (May Allah hear the praise of those who praise Him)’. Then there was a man behind him who was reading;
‘RABBANAA WA LAKAL HAMDU HAMDAN KATSIIRAN THAYYIBAN MUBAARAKAN FIIHI (O our Lord, to You is all praise, I praise You with many praises, which are good and full of blessings)’.”
After praying he asked: “Who was the person who read that sentence?”
The man answered, “I am.”
He said: “I saw more than thirty angels fighting over which of them was the first to write that sentence.”
(HR. Bukhari no. 799)
This hadith shows that the companions of the Prophet created their own dhikr in prayer, and the Prophet ﷺ agreed with it. The term is sunnah taqririyah.
Therefore Al Hafizh Ibn Hajar Rahimahullah said:
He made it a postulate that it is permissible to make dhikr in prayers that are not narrated as long as they do not contradict what is narrated, and it is permissible to raise your voice in dhikr as long as it does not disturb the people you are with.
This hadith is proof that it is POSSIBLE to create invalid dhikr in prayer if it does not conflict with valid dhikr, and shows the ability to raise one’s voice in dhikr as long as it does not disturb the people one is with. (Fathul Bari, 2/287)
Imam Ibn ‘Abdil Bar Rahimahullah explained:
In praising the Messenger of Allah, may God bless him and grant him peace, for the actions of this person and for introducing him to the people based on his words and the virtue of what he did by raising his voice in memory of it, he explained the evidence that this is permissible.
The praise of the Prophet ﷺ for what humans did and society knowing the importance of his words and the importance of what he did in the form of raising his voice in remembrance, has become an indication that this is indeed possible. (At Tamhid, 16/198)
Another example, Umar bin Khathab’s prayer:
On Omar’s authority, may God be pleased with him, he said
O Lord, grant me martyrdom in Your cause and make my death in the land of Your Messenger, may God bless him and give him peace.
From Umar Radhiyallahu ‘Anhu, he said:
“O Allah, provide me with martyrdom in Your way, and die in the land of Your Messenger.”
(HR. Bukhari no. 1890)
In another story:
Mansur said: I asked Mujahid and said: Have you seen the prayer of one of us which says: O Lord, if my name is among those who are happy, then confirm my name among them, and if my name is among those who are miserable, remove it from them and place it among those who are happy. He said: Hassan.
Mansur said: I asked Mujahid: What do you think about the prayer of one of us:
“O Allah, if my name is on happy people, then put it on them, if it is on miserable people, then erase it, and make it on happy people.”
(Tafsir Ibn Kathir, 4/469)
Malik bin Dinar prayed:
Malik bin Dinar said about the woman he prayed for: O Lord, if there is a slave in her womb, replace her with a son, for You erase whatever You will. And be patient, and with you is the Mother of the Book
Malik bin Dinar prays for pregnant women; “O Allah, if there is a girl in her belly, change it to a boy, because You are the One who erases what You will and establishes it, and with You is the Ummul of the Book.” (Tafsir Al Qurthubi, 9/330)
Another example of Salaf:
Imam An Nawawi said:
Some of the previous scholars used to go to their teachers and give alms and say, “O Allah, hide my teacher’s mistakes from me and do not take the blessing of his knowledge from me.”
Some of the previous scholars, when they came to their teacher, they would give alms and pray: “O Allah, cover my teacher’s disgrace from me and do not take the blessing of his knowledge from me.”
(Al Majmu’ Syarh Al Muhadzdzab, Vol. 1, Pages 157-158)
Imam Ahmad bin Hambal Rahimahullah said:
I have prayed to Al-Shafi’i for forty years in my prayers
“In my prayers, for the last 40 years I have prayed for Ash Syafi’i.” (Imam Al Baihaqi, Manaqib Ash Syafi’i, 1/54)
Imam Yahya bin Said Al Qaththan Rahimahullah said:
I prayed to God for Al-Shafi’i, and I chose him for her
“I pray to Allah for Ash Syafi’i, I pray specifically for him.” (Imam Al Baihaqi, Manaqib Ash Syafi’i, 2/243)
All these examples are similar prayers composed by people other than the Prophet ﷺ and not from the Qur’an. Not a single scholar denied it, and this shows his ability.
Sheikh Abdullah Al Faqih Hafizhahullah said:
Whatever the meaning of a prayer that is not mentioned is true, it is permissible to pray, based on the general words of the Prophet Muhammad SAW: Let each of you choose the prayer that he likes best, and let him offer it to God Almighty. Narrated by Al-Bukhari and Al-Nasa’i, and the pronunciation is his own
Prayers that are ghairul ma’tsur (not ma’tsur) but whose meaning is authentic can be used to pray with them, this is based on the general hadith of the Prophet ﷺ: “So let one of you choose a prayer that appeals to his heart and pray to Allah with that prayer.” (HR. Bukhari, An Nasa’i, and this is the pronunciation of An Nasa’i).
(Fatawa Asy Syabakah Al Islamiyyah no. 25798)
All of this has been proven in the Sunnah, the behavior of the Companions, and the Salaf can compose their own dhikr and prayers, such as the Rabithah prayer.
This is how you can pray according to your own arrangements, as long as the contents do not violate the Sharia and it is not considered the Prophet’s sunnah to use them.
Wallahu A’lam
Wa Shallallahu ‘ala Nabiyyina Muhammad wa ‘ala Aalihi wa Shahbihi wa Sallam
✍ Madrasatuna Admin
Related
PakarPBN
A Private Blog Network (PBN) is a collection of websites that are controlled by a single individual or organization and used primarily to build backlinks to a “money site” in order to influence its ranking in search engines such as Google. The core idea behind a PBN is based on the importance of backlinks in Google’s ranking algorithm. Since Google views backlinks as signals of authority and trust, some website owners attempt to artificially create these signals through a controlled network of sites.
In a typical PBN setup, the owner acquires expired or aged domains that already have existing authority, backlinks, and history. These domains are rebuilt with new content and hosted separately, often using different IP addresses, hosting providers, themes, and ownership details to make them appear unrelated. Within the content published on these sites, links are strategically placed that point to the main website the owner wants to rank higher. By doing this, the owner attempts to pass link equity (also known as “link juice”) from the PBN sites to the target website.
The purpose of a PBN is to give the impression that the target website is naturally earning links from multiple independent sources. If done effectively, this can temporarily improve keyword rankings, increase organic visibility, and drive more traffic from search results.
