Clarification that it is not permissible to commit to a specific supplication or dhikr that has a general basis in the Shari'ah if the Prophet (peace and blessings be upon him) did not commit to it, as this would be a religious innovation, such as
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The Shaykh : an opening that suits his knowledge or culture in the Arabic language, and they turned away from the Sermon of Need, which is his saying (peace and blessings be upon him): Sunan Ibn Majah 1892 to its end. If a person commits to what the Prophet (peace and blessings be upon him) committed to, that is the Sunnah, and this is what falls under the generality of his saying (peace and blessings be upon him and his companions): .
As for committing to an opening that one chooses on one's own, that is like concluding the sermon with that verse or another. The important point is the commitment to something, regardless of its place, whether in the middle of the sermon, at its end, or at its beginning. This commitment is not permissible in any branch of the Shari'ah, even if it has a basis in the Sunnah. If it has a basis in the Sunnah or the Shari'ah, it is to be acted upon as the Shari'ah requires. But to commit to it, while we know that the Prophet (peace and blessings be upon him and his companions) did not commit to it, falls under the generality of his saying (peace be upon him):Sunan an-Nasa'i 1578Sahih (Darussalam).
So, for example, when we denounce what we see in some Islamic countries, where it is their custom that if a Muslim passes by his Muslim brother and sees that he has performed ablution, he says to him, for example, "Zamzam," or if he sees that he has prayed, he says to him, "May Allah accept it." There is no doubt that this falls under the generality of making supplication for a Muslim brother. From this perspective, the supplication is permissible. But from the other perspective, which is committing to what was not committed to in the time of the Messenger (peace and blessings be upon him) and in the time of the righteous predecessors, it falls at that point under the generality referred to:Sunan an-Nasa'i 1578Sahih (Darussalam).
If a Muslim does this occasionally and says to his brother, "May Allah accept it," or says to him, "Zamzam," or "Kawthar," or similar supplications, there is no harm in that. But this commitment is the problem, because it is an innovation in the religion of Allah. Customs and traditions differ from country to country, so a Muslim must be cautious lest he fall under the generality of that hadith and others, such as his saying (peace and blessings be upon him and his companions):Sunan Abi Dawud 4607Sahih (Al-Albani).
Al-hamdu lillahi nahmadhu wa nasta`inuhu wa nastaghfiruhu
إن الحمد لله نحمده ونستعينه ونستغفرهWhoever introduces a good practice in Islam will have the reward of it and the reward of whoever acts upon it until the Day of Resurrection, without anything being deducted from their rewards.
مَن سنَّ في الإسلام سُنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة دون أن ينقص من أجورهم شيءAs for committing to an opening that one chooses on one's own, that is like concluding the sermon with that verse or another. The important point is the commitment to something, regardless of its place, whether in the middle of the sermon, at its end, or at its beginning. This commitment is not permissible in any branch of the Shari'ah, even if it has a basis in the Sunnah. If it has a basis in the Sunnah or the Shari'ah, it is to be acted upon as the Shari'ah requires. But to commit to it, while we know that the Prophet (peace and blessings be upon him and his companions) did not commit to it, falls under the generality of his saying (peace be upon him):
every innovation is going astray, and every going astray is in the Fire
كل بدعة ضلالة، وكل ضلالة في النارSo, for example, when we denounce what we see in some Islamic countries, where it is their custom that if a Muslim passes by his Muslim brother and sees that he has performed ablution, he says to him, for example, "Zamzam," or if he sees that he has prayed, he says to him, "May Allah accept it." There is no doubt that this falls under the generality of making supplication for a Muslim brother. From this perspective, the supplication is permissible. But from the other perspective, which is committing to what was not committed to in the time of the Messenger (peace and blessings be upon him) and in the time of the righteous predecessors, it falls at that point under the generality referred to:
every innovation is going astray, and every going astray is in the Fire
كل بدعة ضلالة، وكل ضلالة في النارIf a Muslim does this occasionally and says to his brother, "May Allah accept it," or says to him, "Zamzam," or "Kawthar," or similar supplications, there is no harm in that. But this commitment is the problem, because it is an innovation in the religion of Allah. Customs and traditions differ from country to country, so a Muslim must be cautious lest he fall under the generality of that hadith and others, such as his saying (peace and blessings be upon him and his companions):