Why don't you allow us to perform tabarruk/make isrigatha from the Prophets grave?

Why don’t you allow us to perform tabarruk/make istighatha from the Prophet’s grave?”

by AbdurRahman.org

"Why don't you allow us to seek blessings from the Prophet's grave?" Answered by ash-Shaykh al-'Allaamah Saalih ibn Sa'd as-Suhaymee

[Watch the Video with English Captions Here]

Questioner:

He says: "What is the ruling on seeking blessings (tabarruk) from the Black Stone? And why don't you allow us to seek blessings from the grave of the Prophet - salla Allaahu 'alayhi wa sallam -?"

Shaykh Saalih as-Suhaymee:

[Why] don't you allow?! Laa hawla wa laa quwwata illaa bil-Laah! I ask you, O brother, may Allaah give you success: is it permissible for me or other than me to allow or forbid? Is it permissible for us to declare halaal (lawful) or haraam (unlawful) on our own accord?

َبِذَكْلٱ ِهَّللٱ ٰىَلَع ْاوُرَتْفَتِّل ٌماَرَح اَذٰـَهَو ٌلَالَح اَذٰـَه َبِذَكْلٱ ُمُكُتَنِسْلَأ ُفِصَت اَمِل ْاوُلوُقَت َالَو

{And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allaah.} [Sûrah an-Nahl (16): verse 116]

Did you pay attention? If we allowon our own accord, then we are liars and forgers. And if we declare lawful on our own accord, then we are liars and forgers. And [likewise] if we declare unlawful, declare lawful, make obligatory or legislate. For the one who makes obligatory or legislates on his own accord, then he is a Taaghoot [1] from the Tawaagheet [2], even if he testifies that nothing has the right to be worshipped except Allaah and that Muhammed is the Messenger of Allaah. Do you understand, O servant of Allaah? So do not blame us and say, "Why don't you allow us to do this and whydo you forbid us from that?" Because if we allow things on our own accord, then we are Tawaagheet! Na'am! The one who declares lawful and unlawful is Allaah! We are not from those whom Allaah said about,

َمَيْرَم َنْبٱ َحيِسَمْلٱَو ِهَّللٱ ِنوُد نِّم ًاباَبْرَأ ْمُهَناَبْهُرَو ْمُهَراَبْحَأ ْاوُذَخَّتٱ

{They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allaah), and (they also took as their Lord) Messiah, son of Maryam (Mary)...} [Sûrah at-Tawbah (9): verse 31]

So declaring lawful and declaring unlawful is in the Hands of Allaah, in the Book of Allaah - jalla wa 'alaa -. So the lawful is that which Allaah and His Messenger declared lawful, and the unlawful is that which Allaah and His Messenger declared unlawful.

بلقلا يهو الأ ، هلك دسجلا دسف تدسف اذإو ، هلك دسجلا حلص تحلص اذإ ةغضم دسجلا يف نإو الإ ، همراحم هللا ىمح نإو الأ ، ىمح كلم لكل نأو الأ ، هيف عتري نأ كشوي ىمحلا لوح ىعري يعارلاك ، مارحلا يف عقو دقف تاهبشلا يف عقو نمو ، هضرعو هنيدل أربتسا دقف تاهبشلا ىقتا نمف ، سانلا نم ريثك نهملعي ال تاهبتشم رومأ امهنيبو ، نّيب مارحلاو نّيب لالحلا نإ

"Verily, that which is lawful is clear and that which is unlawful is clear. And between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honour. But he who falls into doubtful matters [eventually] falls into that which is unlawful, like the shepard who shepards [his flock] around a sanctuary, he is certain to pasture [his flock] in it. And verily, every king has a sanctuary, and verily, Allaah's sanctuary is His prohibitions. And verily, in the body there is a lump of flesh, which, if it is sound, the whole body is sound, and which, if it is corrupt, the whole body is corrupt. Truly, it is the heart."

So the unrestricted legislation belongs to Allaah and His Messenger - salla Allaahu 'alayhi wa sallam -. And it is not permissible for anyone to legislate or prohibit something which Allaah and His Messenger - salla Allaahu 'alayhi wa sallam - have not legislated or prohibited. As for saying, "Is seeking blessings from the Black Stone allowed?" No, this is not permissible. Rather, what do we do? We kiss it, touch it or point to it, following the example of the Prophet -salla Allaahu 'alayhi wa sallam -. And where are you from the authentic statement of 'Umar ibn al-Khattaab in Saheeh al-Bukhaaree,

"I know that you are only a stone which can neither bring benefit nor cause harm. Were it not that I had seen the the Messenger of Allaah - salla Allaahu 'alayhi wa sallam - kiss you, I would not have kissed you."

So pay attention to this, O servant of Allaah! As for the second part of the question; seeking blessings (tabarruk) from the grave of the Prophet - salla Allaahu 'alayhi wa sallam -, this isnot allowed, nor from the grave of other than him. Rather you seek blessings by following him - salla Allaahu 'alayhi wa sallam -! Here lies the barakah (blessing); by obeying his commands and staying away from his prohibitions. As for wiping over the walls, then this form of tabarruk is forbidden! And if a believer believes that this wall benefits him or has power to harm him, or that the one behind the wall has power to remove harm from him or bring good, then this is Shirk, which because of it Allaah sent the Messengers and sent down the Books.

So beware of this, O servant of Allaah! For verily, this is extremely dangerous! And whoever attaches himself to a grave, even if he is a Prophet or angel, then he has commited Shirk! Meaning: whoever thinks that the person in the grave hears him, benefits him, answers his supplications, responds to him and raises him, then he is a mushrik (polytheist) and Allaah will not accept from him any sarf (repentance or obligatory acts) or 'adl (ransom or supererogatory acts).

ٍريِبَخ ُلْثِم َكُئِّبَنُي َالَو ْمُكـِكْرِشِب َنوُرُفْكَي ِةَماَيِقْلٱ َمْوَيَو ْمُكَل ْاوُباَجَتْسٱ اَم ْاوُعِمَس ْوَلَو ْمُكَءآَعُد ْاوُعَمْسَي َال ْمُهوُعْدَت نِإ

ٍريِمْطِق نِم َنوُكِلْمَي اَم ِهِنوُد نِم َنوُعْدَت َنيِذَّلٱَو

{And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the datestone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All-Knower (of each and everything).} [Sûrah Fâtir (35): verses 13-14]

So pay attention to this, O servant of Allaah! By Allaah, the Prophet - salla Allaahu 'alayhi wa sallam - will declare himself innocent from those who wipe over his grave or hope for him to fulfill their needs or to remove their distresses on the Day of Resurrection, just as 'Eesaa (Jesus) will declare himself innocent from the Christians.

ْمُكَّبَرَو ىِّبَر َهَّللٱ ْاوُدُبْعٱ ِنَأ ِهِب ىِنَتْرَمَأ آَم َّالِإ ْمُهَل ُتْلُق اَم

ِبوُيُغْلٱ ُمَّالَع َتنَأ َكَّنِإ َكِسْفَن ىِف اَم ُمَلْعَأ َالَو ىِسْفَن ىِف اَم ُمَلْعَت ُهَتْمِلَع ْدَقَف ُهُتْلُق ُتنُك نِإ ٍّقَحِب ىِل َسْيَل اَم َلوُقَأ ْنَأ يِل ُنوُكَي اَم َكَناَحْبُس َلاَق ِهَّللٱ ِنوُد نِم ِنْيَهٰـَلِإ َىِّمُأَو ىِنوُذِخَّتٱ ِساَّنلِل َتلُق َتنَأَأ َمَيْرَم َنْبٱ ىَسيِعٰي ُهَّللٱ َلاَق ْذِإَو

{And (remember) when Allaah will say (on the Day of Resurrection): "O 'Eesaa (Jesus), son of Maryam (Mary)! Did you say unto men: Worship me and my mother as two gods besides Allaah?" He will say: "Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my innerself though I do not know what is in Yours, truly, You, only You, are the All-Knower of all that is hidden and unseen." Never did I say to them aught except what You (Allaah) did command me to say: Worship Allaah, my Lord and your Lord.} [Sûrah al-Mâ-idah (5): verses 116-117]

So whoever comes and stretches out his hand out to the grave and seeks help from him and asks him to remove harm; by Allaah, the Messenger of Allaah - salla Allaahu 'alayhi wa sallam - will declare himself innocent from him on the Day of Resurrection, and he will be turned to that which he attached himself to. And he (the Prophet) is free from him and from his deeds. Indeed, he (the one who does this) will be free from the whole religion of Islaam. Whoever does this, then he has freed himself from the whole religion. Whoever supplicates to other than Allaah, seeks help (in times of need) from other than Allaah, slaughters for other than Allaah, takes an oath by other than Allaah or seeks help from other than Allaah, even if he is the best of the creation, our sayyid (master), Imaam and leader, our Prophet Muhammed - salla Allaahu 'alayhi wa sallam -; by Allaah, if you ask from him the fulfillment of your needs and the removal of your distresses, then you are a mushrik (polytheist) and Allaah will not accept from you sarf (repentance or obligatory acts) or 'adl (ransom or supererogatory acts).

[1] Taaghoot:The word Taaghoot covers a wide range of meanings. It means anything worshipped other than the Real God (Allaah), i.e. all false deities. It may be satan, devils, idols, stones, sun, stars, angels, human beings, who were falsely worshipped and taken as Taaghoot. Likewise saints, graves, rulers, leaders, etc., are falsely worshipped and wrongly followed, but the one who does not accept to be worshipped will not be considered as a Taaghoot. Sometimes Taaghoot means a false judge who gives a false judgement. [See Tafseer ibn Katheer]

[2] Tawaagheet: plural of Taaghoot.

Source: http://athaar.net/alsoheemy/play.php?catsmktba=1236

Translated by Yâsîn Abu Ibrâhîm, May Allaah reward him with good

Disturbing worshippers is sin, says Al-Obaikan

Disturbing worshippers is sin, says Al-Obaikan ref: http://www.arabnews .com/?page= 1&section=0&article=125774&d=25&m=8&y=2009   JEDDAH: Sheikh Abdul Mohsen Al-Obaikan, adviser to the royal court, has condemned women who bring their children to mosques for the nighttime taraweeh prayers during Ramadan.   Speaking to a local newspaper, Al-Obaikan said children disturb worshippers, run between prayer rows and damage mosque property.   "Children distract people performing prayers ... women who can't pray at mosques unless they take their children with them should pray at home. It's better for them," said Al-Obaikan.   He also stressed the responsibility of mothers to respect imams and worshippers by refraining from talking loudly or allowing their children to bother people.   "If a mother lets her children disturb people while praying she is a sinner," said Al-Obaikan.   Taraweeh is a special evening prayer performed only during Ramadan in which long portions of the Qur'an are recited.   But what makes women leave the comfort of their homes with their children to disturb others at mosques?   Samiah Ahmad, 38-year-old Islamic studies teacher, believes that children must be trained to pray at an early age. "We should be encouraging young boys and girls to go to mosques instead of preventing them. I don't believe they disturb people, especially since women's section are separated from men's sections," she said.   On the contrary, Fatima Khalid does not approve of children going to mosques. "Why would I want my kids annoying people who are in a state of holiness?" she said. "Some women are stubborn and they're careless about being considerate to worshippers." That is why the mosque she attends has two security women at the door directing women with children to a separate section.   Hani Yacqub, imam of Al-Imam Malik mosque in Jeddah, said women are not the only ones to be blamed for disturbing worshippers. "Even some men show up with children under the age of five. They leave them wandering aimlessly, depriving people of peace," he said.   Imam Hani added that it is recommended for Muslim men and women to offer Taraweeh prayers in the mosque in congregation. "This is as long as everyone shows respect. However, one may also perform the prayers individually at home. These prayers are voluntary, but are strongly recommended and widely practiced," he added.                           .

Muharram: the Month of Allah

Muharram : The Month of Allah Taken from As-Sunnah Bimonthly Islamic Newsletter The Islamic Year initiates with a sacred month - the month of Allah: Muharram "Verily, the number of months with Allah is twelve months (in a year) so was it ordained by Allah on the day, when he created the Heaven and the Earth; of them four are Sacred - that is the right religion, so wrong not yourselves therein…." [Soorah at-Tawbah (9): 36] The Messenger of Allah (sallallahu alaihi wa-sallam) said: "The year is of twelve months, four of which are sacred; three consecutive months Dhul-Qidah, Dhul-Hijjah and Muharram, and Rajab…" [Saheeh al-Bukharee] and he said: "The best of fast after Ramadaan is in the month of Allah - 'Muharram' and the best of prayer after the obligatory prayer is prayer during night." [Saheeh Muslim] The phrase 'Allah's month' connecting the 'month' to the name of Allah is a grammatical structure, signifying the importance, status and adoration of this month with Allah. One should be very careful to avoid sins in this month because just as good deeds have a greater reward in this month, sins are in it more abominable. Ibn Abbas (radhi allahu anhu) commented about the (above-mentioned) verse "…so wrong not yourselves therein…." [Soorah at-Tawbah (9): 36] saying: "It is referred to all the months, but four months were singled out and made more sacred, violation of these months is a grave sin; sins committed during these months are more serious, and good deeds during these months will be more greatly rewarded." THE MOST VIRTUOUS DAY OF MUHARRAM The most virtuous day of this month is the Day of Ashoorah - the tenth of Muharram. It is reported in Saheeh al-Bukharee, when Allah's Messenger (sallallahu alaihi wa-sallam) came to Madeenah, he saw the Jews fasting on the day of Ashoorah. He said: 'What is this?' They said: 'This is the day when Allah saved Moosa from drowning, so we fast on this day.' Then he said: "We have more right to Moosa than you." So he (sallallahu alaihi wa-sallam) fasted on this day and advised the Muslims to do the same. Also, Ibn Abbas (radhi allahu anhu) narrated: "When Allah's Messenger (sallallahu alaihi wa-sallam) observed the fast of the day of Ashoorah and ordered (the Sahabah) to fast, they said: "O Messenger of Allah! It is a day revered by Jews and Christians." Allah's Messenger (sallallahu alaihi wa-sallam) said: "The coming year, if Allah wills, we will fast on the ninth (also)." [Saheeh Muslim, vol: 1, p: 359] Ibn Abbas (radhi allahu anhu) also reported: "I never saw the Prophet more keen to fast on any day other than the day of Ashoorah and any month than the month of Ramadaan." [Saheeh al-Bukharee] The phrase 'more keen' of Ibn Abbas (radhi allahu anhu) indicates that the Prophet (sallallahu alaihi wa-sallam) looked forward to fast on the day of Ashoorah in order to earn the reward for doing so, he Prophet (sallallahu alaihi wa-sallam): "Fasting the day of Ashoorah, I hope will be an expiation of sins for the year before." [Saheeh Muslim v: 1, p: 368] Thus, the day of Ashoorah is mercy from Allah and an opportunity for one to get his sins forgiven. It is recommended for the Muslim Ummah to fast both the tenth and the ninth of Muharram since Allah's Messenger (sallallahu alaihi wa-sallam) fasted the tenth and intended to fast the ninth.              Related Fatawa from Alifta.com:  [Permanent Committee for Scholarly Research and Ifta']      Is it permissible to comb the hair during the first ten days of the month of Muharram? What is obligatory for a Muslim to do on the Day of 'Ashura' (10th of Muharram)? Should they pay Zakat-ul-Fitr (obligatory charity paid before the Festival of Breaking the Fast) on that day? Is it Haram (prohibited) to hunt land game, such as birds during the sacred months? If I made a vow to offer a sacrifice in the month of Al-Muharram, Safar, or any other month, is it permissible for me to pay the value of the sacrifice to the needy or do I have to offer the sacrifice and distribute its meat to the needy? Bid`ahs related to certain days and nights - During the month of Muharram, women go to the house of a newly married woman and bring water with them. They wear thick clothes to protect themselves against the cold and splash some of that water over the newly married woman and pour the rest over themselves, including young and old women. They do this every year. When we ask them to give up this action, they say that it is their habits and traditions Sacrificing an animal at a specific date and time every year. -What is the ruling on sacrificing an animal at a specific date and time every year? Many people believe that slaughtering on the 27th of Rajab, 6th of Safar, 15th of Shawwal and 10th of Muharram draw them close to Allah and is an act of worship. Are these acts valid? Are these acts Sunnah or are they Bid`ah (rejected innovation in religion) that contradicts Islam and its doer will not be rewarded for them?                 ------------ --------- --------- --------- ----- AsSalam Alaikum wa Rahmatullah AbdurRahman Meda

Ruling on Dhikr Beads

ismillah Hirrahma Nirrahim. (In the name of Allah, the most Beneficent the Merciful). The Ruling of Al-Misbahah (Dhikr beads) Al-Imaam Al-Albaanee (rahimahullaah) discusses Dhikr beads Ash-Shaikh Muhammad Naasir ud-Deen Al-Albaanee said in As-Silsilah Adh-Dha'eefah (1/110) with his checking of the hadeeth "What a wonderful reminder the subhah (dhikr beads) are." (A fabricated hadeeth): Then, verily the hadeeth, in reference to its meaning, is false according to me for reasons: The first: That the subhah (dhikr beads) is an innovation that did not exist in the time of the Prophet (sallallaahu 'alayhi wa sallam). It was only introduced after him (sallallaahu 'alayhi wa sallam), so how could it be thought that he encouraged his companions to do a matter that they did not even know (i.e. dhikr beads were not known to them)? And the proof regarding what I have mentioned is what Ibn Wadhdhaah reported in "Al-Bida' wan-Nahy 'anhaa" (Innovations and the Prohibition of them), on the authority of As-Salt bin Bahraam that he said, "Ibn Mas'ood passed by a woman who had a tasbeeh (string of beads) with her that she was using to glorify Allaah, so he cut it and threw it away. Then he passed by a man who was glorifying Allaah using pebbles so he kicked them with his foot, then said, 'Indeed you all have went ahead (of the companions), you have wrongfully engaged in an innovation, and indeed you have overcome the companions of Muhammad (sallallaahu 'alayhi wa sallam) in knowledge.'" And the chain of narrators of this narration is authentic (Saheeh) back to As-Salt, and he is reliable from the followers of the successors (Atbaa' ut-Taabi'een, third generation). The second: That it opposes his (sallallaahu 'alayhi wa sallam) guidance. 'Abdullaah bin 'Amr said, "I saw the Messenger of Allaah (sallallaahu 'alayhi wa sallam) counting the glorification of Allaah with his right hand." And Al-Albaanee also said (1/117): And if there was nothing in the dhikr beads other than one evil, and it is that it has overcome the Sunnah of counting with the fingers or it almost has – this is along with their agreement that the fingers are better – then this would be sufficient (as an evil). For verily it is rare that I see an old man counting the glorification of Allaah on his fingers! Then, verily the people have become specialized in inventing things along with this innovation. So you will see some of those who attribute themselves to one of the Soofee paths hanging thikr beads around his neck! And some of them count (the remembrance of Allaah) while they are speaking to you or listening to you talk! And the last thing that my eye fell upon from that some days ago was that I saw a man on an ordinary bicycle riding along on it on some roads crowded with people, and in one of his hands was some thikr beads! So they try to show to the people that they are not heedless of the remembrance of Allaah even for the blinking of an eye. And often times this innovation is the cause of losing the performance of that which is obligatory, for indeed it has happened to me repeatedly – and likewise to others besides me – that I have given the greeting of Salaam (peace) to one of these people, so he responds to the greeting by waving without saying the Salaam. And the harms of this innovation cannot be counted, so how beautiful is the statement of the poet: "And every good is in following those who went before (salafa), and every evil is in the innovating of those who came after (khalafa)." Source: As-Silsilah Adh-Dha'eefah, Vol. 1, no. 110, and no. 117 http://www.alalbany .net/misc/ misc002.php Translated by Aqeel Walker

Something to share in the Group insha allah

Prayer Schedules Important Rulings, Guidelines, and Cautions - PART ONE of TWO - Introduction In the Name of Allaah, the All-Merciful, the Ever Merciful, may He raise the rank of His last Prophet and Messenger, Muhammad, and that of his family and companions, and may He grant them all an abundance of peace. This concise article covers some very important topics about prayer schedules ý the ruling on using them, the possibility of human error in them, the ruling on relying on them totally, rulings related to prayer performed based on a misjudgment of the prayer time, and the need to advise others about confirmed mistakes in prayer schedules. I have done my best to gather the statements of the best of the modern day scholars who spoke about the issue of prayer schedules specifically, the likes of Shaykh al-Albaanee, Shaykh Ibn Baaz, Shaykh Ibn 'Uthaymeen, and others (may Allaah have Mercy on them).  I pray that Allaah blesses this work and causes it to reach some of his believing servants and benefit them, and that He overlooks some of the sins of its compiler because of it.  Verily, Allaah is Generous and Merciful.(1) I. The Legislated Times for the Five Daily Prayers The Muslims have never differed over the fact that the five daily prayers have specific times that have been legislated in the Sharee'ah.(2)   Allaah, the Almighty, has said, "Verily, prayers have been prescribed upon the believers at set times." The following is a listing of the times of the five daily prayers, with a brief reference to their relative proofs from the Book and the Sunnah:(3) Thuhr ("Noon") Prayer: It begins just after the sun's zenith (or "high noon"), as soon as it begins to decline, as the scholars have unanimously agreed.(4)   Its time extends until the entrance of 'Asr Prayer, according to the hadeeth, "The (time of) Thuhr is when the sun has begun to decline, until one's shadow is as long as his height, until the entrance of 'Asr time."(5) 'Asr (Afternoon) Prayer: As mentioned clearly in the previous hadeeth, the time of 'Asr Prayer begins at a mid-way point between Thuhr and Maghrib, when a person's shadow is as long as his height.(6)   The time of 'Asr extends until sunset.  The Prophet (may Allaah raise his rank and grant him peace) said, "Whoever has prayed one rak'ah (unit) of the 'Asr Prayer before sunset has caught the (time of) 'Asr."(7) Maghrib ("Sunset") Prayer: It begins after the sun has completely set, according to scholarly concensus.(8)   Its time extends until the entrance of 'Eshaa' Prayer.  The Prophet (may Allaah raise his rank and grant him peace) said, "And the time of Maghrib Prayer extends so long as there is some glow left on the (Western) horizon."(9)   This period of time is usually a little over an hour in most places. 'Eshaa' (Evening) Prayer: It begins after the last glow of the sun has left the Western horizon.  Its time extends until half of the night.  The Prophet (may Allaah raise his rank and grant him peace) said, "And the (time of) 'Eshaa' extends to half the night."(10) Fajr (Dawn) or Subh Prayer: It begins at the first light of the dawn of the sun, the first glow on the Eastern horizon where the sun will rise from.  This is understood from the Verse, "ýUntil the white thread (of the dawn) becomes distinguishable from the black thread."(11)  It extends until the sun begins to rise, according to the hadeeth, "And the (time of) Subh Prayer is from the first light of dawn until sunrise."(12)   This period of time is usually a little over an hour in most places. These are the times of the five daily prayers in Islaam, as Jibreel (peace be upon him) taught Muhammad (may Allaah raise his rank and grant him peace).  The times of the prayers are all based on the positions of the sun, in a way that makes it easy for the majority of the people on earth to know them without any difficulty whatsoever. As stated by the Permanent Committee of Scholars for Research and Fatwaa: "The easy way that is in line with the fitrah (the natural state things are created upon) is to rely on the indications in nature (the positions of the sun) that have been indicated in the Islaamic Legislation to determine the times of the prayers."(13) II. The Need for Prayer Schedules and Their Benefits In light of what has preceded, what then could the need be for prayer schedules?  The following list shows a number of benefits achieved through the use of prayer schedules: Blind and visually impaired people can receive alerts based on them. Some people can not see the horizon clearly for Fajr and Maghrib, due to a view obstructed by buildings, mountains, or even air pollution. Some people work or live in places without access to a view of the sky, like underground floors of a large building, mines, or submarines. Some people live in excessively cloudy or smog-ridden cities, and can not often get a good view of the sun's positions. Travelers can have an idea about the times of the prayers before they go to a new location. Islaamic center organizers can plan congregational prayers and events around them, even when the events are many months away. III. The Permissibility of Using Prayer Schedules Shaykh Ibn Baaz (may Allaah have Mercy on him) said, "ýAnd it is well known that people who live in well-lit (large, modern) cities can not determine the time of Fajr's entrance based on their own sightings (of the horizon).  Thus, it is upon them to be cautious and go by the athaan and by prayer schedules that determine the time of Fajr's entrance according to the hour and minuteý"(14) The Permanent Committee of Scholars for Research and Fatwaa stated: "These prayer schedules are something that imaams (leaders of congregational prayers) and mu'ath-thins (those who call the athaan) can benefit from to be aware of the approximate times for the prayersý"(15) There is a need to elaborate on this general permissibility, as guidelines for the use of prayer schedules are very important. IV. Prayer Schedules are Mere Estimates Prayer schedules are only estimates, and they must not be taken as absolute. The Permanent Committee of Scholars for Research and Fatwaa stated: "Determining prayer times based on astronomical calculations,(16)  while they are merely estimates, is not something easily accessible to everyone."(17) V. Prayer Schedules are Prone to Human Error Prayer schedules were not revealed by Allaah, rather, they are the results of human efforts.  So they are bound to have some errors in them.  Allaah has said, "Had it (the Qur'aan) been from other than Allaah, they would have found many discrepancies therein."(18) The Permanent Committee of Scholars for Research and Fatwaa stated: "Schedules are a kind of ijtihaad (reasoned deductions), those who produce them are human beings who are erroneous sometimes and correct sometimesý"(19) VI. The Impermissibility of Following Prayer Schedules in Contradiction to Islaamically Legislated Times for the Prayers The previous fatwaa continues, "ýThose who produce them are human beings who are erroneous sometimes and correct sometimes.  Therefore, it is not befitting that we assign the exact times of the beginnings and endings of our prayers and fasts based on them, because their beginning and ending times have come in the Book and the Sunnah, and we must rely on what the Legislative evidences have indicated."(20)     The Permanent Committee also stated: "These prayer schedules are something that imaams (leaders of congregational prayers) and mu'ath-thins (those who call the athaan) can benefit from to be aware of the approximate times for the prayers.  However, we must not rely on them in an absolute way when fasting and breaking the fast, since Allaah has attached the ruling (of fasting) to the entrance of Fajr until the nightfall (the entrance of Maghrib)ý"(21) Prayer schedules are estimates that help us organize our time, however, we are not to abandon the Islaamically legislated way of determining the prayer times by the sun's positions.  Without keeping this in mind, one may rely solely on the schedule and actually offer a prayer before its time because of a mistake in the schedule or in its reading, and thus his prayer would be invalid. True story: About 12 years ago in America, I came to a masjid a few minutes before sunset.  A group of Muslims were preparing to leave, so I invited them to stay for Maghrib.  They informed me that they had already prayed!  So I walked outside with them and we looked at the sun just above the horizon.  It was the day after the time change caused by Daylight Savings Time in the spring.  So everyone put their clocks ahead by one hour, and apparently this was not reflected in the prayer schedule, so without paying attention to the sun's position, they prayed according to the schedule ý a prayer that was not acceptable since it was offered before its legislated time!(22) Another true story: Shaykh Al-Albaanee (may Allaah have Mercy on him) said: quote: And I have seen this myself many times from my home in Jabal Hamlaan in south-east Amman.  It allowed me to confirm what had been claimed by some devout advisors concerned for the Muslims' worship, that the athaan of Fajr in some of the Arab lands is called before the time of the true Fajr  by a period of between 20 and 30 minutes, even before the false Fajr!  And I had often heard the iqaamah of Fajr Prayer from some of the masjids being called along with the entrance of the true Fajr, meaning that they had called the athaan a half hour before its time.  This means that they had prayed the Sunnahs of Fajr before the entrance of Fajr's time, and they had occasionally hurried the actual Fajr prayer as well, in the month of Ramadhaan, as I heard over the radio station in Damascus while I was eating my suhoor (pre-dawn meal before fasting) last Ramadhaan (in the year 1406). This makes things difficult on the people, forcing them to stop eating before they have to, and it subjects their Fajr prayer to the danger of being unacceptable.  And the only reason for this is that the people have relied upon astronomical calculations and turned away from the legislated times of the prayers: "Eat and drink until the white thread becomes clear to you from the black thread of the dawn."  "Eat and drink until the red glow begins to spread."  This is a reminder, and the reminder benefits the believers. (23) *** Coming in Part 2 of this article in shaa' Allaah: VII. Ruling on Prayers Based on Mistaken Estimations of Prayer Times VIII. The Obligation of Warning Others of Erroneous Prayer Schedules Conclusion and Summary of How Prayer Schedules are to be Used Footnotes:   (1)Written by Moosaa Richardson (may Allaah forgive him) on the 20th of Thul-Hijjah, 1429.   (2)Refer to: al-Mughnee (2/8).   (3)Interesting Benefit: When discussing the times of the five prayers, the scholars customarily begin with Thuhr Prayer, since Jibreel began with it when he taught the Messenger (may Allaah raise his rank and grant him peace), who also began with it when he taught his companions, who similarly began with it when they taught their students.   (4)Refer to: al-Mughnee (2/9).   (5)Saheeh Muslim (#612)   (6)Aboo Haneefah (may Allaah have Mercy on him) considered the time of 'Asr to begin some time considerably after this point, however, "He has opposed the narrations and the rest of the scholars, and thus his own students opposed him in this," as Ibn 'Abdil-Barr said.  Refer to al-Mughnee (2/14).   (7)Saheeh Muslim (#608)   (8)Refer to: al-Mughnee (2/24).   (9)Saheeh Muslim (#612)   (10)Saheeh Muslim (#612)   (11)A translation of the meaning of Soorah al-Baqarah (2:187)   (12)Saheeh Muslim (#612)   (13)Fataawaa al-Lajnah ad-Daa'imah (6/141)   (14)Majmoo' Fataawaa wa Maqaalaat Mutanawwa'ah (15/286)   (15)Fataawaa al-Lajnah ad-Daa'imah (6/140), the remainder of this quote is mentioned later in the article.   (16)It is important to note that not all prayer schedules are based on astronomical calculations.   (17)Fataawaa al-Lajnah ad-Daa'imah (6/141)   (18)A translation of the meaning of Soorah an-Nisaa' [4:82]   (19)Fataawaa al-Lajnah ad-Daa'imah (6/141), the important conclusion to these words follow in the next quote.   (20)Fataawaa al-Lajnah ad-Daa'imah (6/141)   (21)Fataawaa al-Lajnah ad-Daa'imah (6/140-141)   (22)Later in this article we will discuss the rulings on prayers performed because of a mistake in reading the prayer schedule, in shaa' Allaah.   (23)The "true Fajr" is what was described earlier in the article as the time of Fajr.  The "false Fajr" is a thin light that appears from the same place a short time before that.   (24)Silsilatul-Ahaadeethis-Saheehah (5/52) Moosaa ibn John Richardson Baaraka-Allaahu Feekum - wa sal-Allaahu wa-sallam 'alaa Nabiyyinaa Muhammad, was-Salaam 'alaykum wa-Rahmatullaahi wa-Barakaatuhu.

Easy Peasy But Only A Few Do It

`Abdullah bin `Amr reported that the Prophet صلى الله عليه وسلم said:

There are two acts that no Muslim worshiper does consistently but that he will enter Jannah. And though they are easy , only few people perform them:

After each of the five prayers, say tasbih (SubhanAllah) ten times, tahmid (alhamdulillah) ten times and takbir(allahu akbar) ten times. This makes one hundred and fifty (daily extollments) by tongue, and one thousand five hundred (good deeds) in the scale.
Upon going to bed, say takbir thirty four times, tahmid thirty three times, and tasbih thirty three times. This makes one hundred extollments by tongue and and one thousand good deeds in the scale.
So who among you would commit two thousand five hundred sins in one day( to counter that)?

The Prophet then added:

Satan comes to a person while he is ready to sleep, and makes him fall asleep before he finishes saying them; and he comes to him after the prayer and reminds him of something he needs to do instead of saying them.

Recorded by Abu Dawud, at Tirmithi and others. Verified to be authentic by al-Albani (Sahih ut Targhib wat-Tarhib)
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