1b] Ramadan 2012, The 26th Day

1b]
institutions, management units, education systems and press and
broadcasting organizations has been using various media institutions
for the last 150 years to convince people that the evolution deception
is true. It has kept 300 million fossils proving Creation carefully
hidden away, spread Darwinist frauds across the world in a highly
organized manner and sought to give the impression that science
corroborates evolution. The Darwinist dictatorshipkeeps evolution in
the public eye through despotism and fraud. Thatis the sole reason why
evolution is taught in schools and insistently defended in the world's
best-known scientific journals despite being an utter fraud.
· Proof of evolution is not, therefore, the fact
that everyone is forced to espouse evolution. If evolutionists want to
prove evolution THEY MUST PRODUCE SCIENTIFIC EVIDENCE AND THAT
SCIENTIFIC EVIDENCE MUST DE EXPLICIT AND IRREFUTABLE.
· Darwinists MUST NOT RUN AND HIDE when scientific
evidence isdemanded. When fossils proving Creation are produced THEY,
TOO, MUSTPRODUCE TRANSITIONAL FOSSILS CORROBORATING THEIR THEORIES.
THEY MUST PROVE THAT PROTEIN CAN COME INTO EXISTENCE SPONTANEOUSLY.
THEY MUST PROVIDE EVIDENCE showing that they hypotheses about the
beginning of life can be confirmed, even under conscious laboratory
conditions. THEY MUST BE ABLE TO SHOW, WITH SUPPORTING SCIENTIFIC
EVIDENCE, HOW ONE SPECIES CAN TURN INTO ANOTHER.
· DARWINISTS MUST ABANDON ALL THEIRSPECULATION.
They must not respond with demagoguery to questions such as "How did a
protein come into being?", "How did a fish with fins grow wings and
begin to fly?" "How can a bear turn into a whale?" or "Where are all
the transitional fossils?" THEY MUST PRODUCE GENUINE, EXPLICIT AND
SCIENTIFIC EVIDENCE.
· But Darwinists can never, everproduce any
explicit, irrefutable and scientific evidence corroborating evolution.
That is the reason for the existing demagoguery. That is the sole
reason for the theory being protected by the Darwinist dictatorship.
Evolution IS THE WORST AND WIDEST RANGING SCIENTIFIC FRAUD IN HISTORY,
PERPETRATED WITH NO SLIGHTEST SENSEOF SHAME.
For comprehensive articles about the Darwinist dictatorship, see:
http://darwinistdictatorship.com/
http://us1.fmanager.net/productDetail.php?dev-t=EDCRFV&objectId=9546
Hazrat Mahdi (as) Will Begin Communicating The Religion In Hijri 1400 (1980 ad)
PEOPLE WILL GATHER AROUND HAZRAT MAHDI (AS) IN THE YEAR 1400. (Risalat
al-Khuruj al-Mahdi, p. 108)
This hadith makes it clear that Hijri 1400 will be the year when
Hazrat Mahdi (as) begins his work in Istanbul and people first start
collecting around him. In addition, Bediuzzaman also states in his
works that Hazrat Mahdi (as) will begin communicating the religion in
the Hijri year 1400:
... [THEY] SUPPOSE[D] A FACT [the coming of Hazrat Mahdi (as)] THAT
WOULD OCCUR IN THE FUTURE OF THE WORLD ONE THOUSAND FOUR HUNDRED YEARS
LATER TO BE CLOSE TO THEIR CENTURY... (Bediuzzaman Said Nursi, Words,
'The Twenty-fourth Word: Third Branch, Eight Principle)
In addition, Bediuzzaman has aldo revealed that Hazrat Mahdi (as) will
begin communicating the word in Hijri 1400:
COUNT TWO OR THREE DECADES AFTER THE YEAR/DECADE OF HIJRI 1400. AT
THAT TIME, HAZRAT MAHDI (AS) EMERGES… (Asmal Masalik Lieyyam Mahdiyy
Maliki Li Kull-id Dunya Biemrillah-il Malik, Qalda bin Zayd, p. 216)
The Walayat (Saintship) Will Come To An End With Hazrat Mahdi (as)
In his work "al-Jawab al-Mustaqim," written as an answer to questions
posed by al-Hakim al-Tirmidhi in his "Hatm'al-awliya," Muhyiddin Ibn
Arabi writes:
" The age of propertywill come to an end with him , [Hazrat Mahdi
(as)], and walayat will end with him ..." (Muhyiddin IbnArabi,
al-Jawab al-Mustaqim amma Seele anhu al-Hakim al-Tirmidhi, Bayazid,
no: 3750, sheet 242b)

1a] Ramadan 2012, The 26th Day

1a]
The number of such examples one encounters in his daily life are
numerous. For this reasonit is of vital importance to very well
understand this issue and to always keep it in mind. Whether trivial
or significant, any incidentone encounters in daily life is utterly
preordained. Muslims must always be vigilant against the whisperings
of satan saying, "These are the common needs of daily life; they have
no relation whatsoever with destiny."Having a good grasp of this issue
and keeping it in mind, considering everyincident with an eye of
wisdom, and assessing all events evolving within the beautiful destiny
of Allah is a great blessing inthis world and the Hereafter. It is a
fact that is instrumental for one's wisdom, will, comfort andpeace.
The True Face Of TheClaim That ''Everyone In The World Believes In Evolution''
Darwinists maintain that "there is no need to dot the 'i's and cross
the 't's" in order to prove evolution and that "all theworld already
believes in evolution," and that this istherefore enough to prove the
validity of the theory. In order to corroborate their claims, they
suggest that there is nobody in the world's greatest universities who
does not know about and support evolution.
It is true that evolution is espoused in the great universities of the
world, taught in almost all countries and known to the entire world.
The reason for that is EVOLUTION IS PROTECTED UNDER NATIONAL LAWS
UNDER IMPOSITION FROM THE DARWINIST DICTATORSHIP and that opponents of
evolution ARE SILENCED by this sinister dictatorial system.
· It is in fact quite astonishing that Darwinists
make such a claim in order to corroborate evolution. Because we have
many times revealed how the pressure and imposition on the part of the
Darwinist dictatorship affects the entire world. The fact that
evolution is imposed on the whole world through force and intimidation
is therefore well known to everyone.
· The Darwinist dictatorship hasbrought almost all
official institutions in the world under its protection and control,
and evolution hasbecome enshrined in law in all countries. As a
resultof pressure from the Darwinist dictatorship, all official bodies
have become obliged to support evolution.
· The dictatorship in question removes people who
stand up against evolution from their university chairs and posts,
prevents students from passing their exams, and puts an end to the
activities and careers of anti-evolutionists, also preventing them
from finding other work in the future.
· Some Darwinists behave as if they were unaware of this and even
claim that "it is religious types who are removed from their posts"
and that a psychological tactic is being employed here. Thefact is,
however, these people removed from their posts for opposing evolution
are not usually known for being religious,but are influential
scientists who have concluded that evolution is a deception as a
result of their research.
· Some examples of this appearedin, Ben Stein's
documentary film "Expelled: No Intelligence Allowed" in 2008.
Scientists removed from their posts described theirexperiences in
their own words, how they were declared to be "intellectual
terrorists" simply for questioning evolution.
Some of the scientists removed from their posts simply for questioning
forevolution
· Some of these people removed from their posts
were subjected to smear campaigns to prevent them finding work in the
future.
· Authorities at the universities or institutions
these people worked in had no compunction about making use of
statementsthese people made questioning evolution in order to remove
them from their posts. In other words, there is no other underlying
reason behind their removal, as some Darwinists allege.
· We must notforget Michael Reiss, who was removed
from his post before the eyes of the world for opposing evolution. The
entire world knows that Reiss was sacked for wanting Creation to be
taught in schools alongside evolution.
Evolution is of course known across the world, and people are forced
to support it as a result of this unpleasing imposition. People have
to appear to support this theory if they are not to lose their jobs
and careers. The administrations of the world's most eminent
universities make supportfor evolution a precondition in teaching.
Because of this pressure, everyone from the first person in the
world's top 500 universities to the last knows about evolution and has
to appear to support it.
This Darwinist dictatorship that has taken control of all
officialinstitutions, management units, :->

1] Ramadan 2012, The 26th Day

1]
Nothing occurs, either in the earth or in yourselves, without its
being in a Book before We make it happen. That is something easy for
Allah. (Surat al-Hadid, 22)
You have asked from Allah about durations of life already set, and the
length of days already allotted and the sustenance the share of which
has been fixed. Allah would not do anything earlier before itsdue
time, or He would notdelay anything beyond itsdue time. (Muslim)
Destiny is flowing in favorof Islam. For example, haddestiny been
going the antichrist's way, then no matter how much we strove, whether
we had 7,000 channels, 70,000 radio stations of hundredsof thousands
of professorson our side, we would stillbe defeated. Destiny would
work that way. Butsince Allah has ordained the victory of the way of
the Mahdi, since that is destined, you will still wineven if there are
only 12 of you. (A9 TV, April 18, 2012)
Following The Destiny Is A Great Ease For All Muslims
There is no creature on the earth which is not dependent upon Allah
for its provision. He knows where it lives and where it dies. They are
all in a Clear Book. (Surah Hud, 6)
Destiny is Allah's perfect knowledge of all events past or future, as
if a single moment. This expresses the absolute sovereignty of Allah
over all beings and events. People can be aware of a certain event
when they experience it. But Allah knows all events prior to their
occurrence. For Allah,past, present and future are all the same. They
are all within the knowledge of Allah since He is the One Who creates
them.
For a Muslim, encountering various suffering and difficulties in daily
life is both a trial and a means by which he can make comparison with
the rewards he hopes to attain in Paradise. It is a source of great
pleasure that will bederived from the comparison of hardship and ease,
comfort and relief. Also for a sincere Muslim it is a beauty that will
be instrumental in earning other Muslims' appreciation and love when
they see them in the infinite life. These trials are blessings which
offer many benefits and beauties; by Allah's leave they become
instrumentalin making believers draw closer to Allah. Unbelievers, on
the other hand, secretly or sometimes openly appreciate them.
A person who thinks that an incident he encounters is not
"preordained" is intensively under satan's influence. Satan's
influence may cause such delusions and a person's coming to such a
state that lowers one's rank in Allah's Sight pleases satan.Under the
satan's influence, deeming that a seemingly trivial issue is not
preordained and is thus out of Allah's mercy, knowledge and plan or
totally forgetting this totally is a disease. A Muslim must
cautiously, meticulously treat this disease and avoid contracting this
malady.
As the verse, "Indeed, all things We created with predestination."
(Surat al-Qamar, 49) also suggests, every thing in the world is part
of that destiny. The majority of people do not give a moment's
consideration to the nature of destiny, and, thus, fail to
recognizethat it is Allah's infinite might that exists behind this
flawless order. Some consider that destiny encompasses only human
beings. However, everything in the universe, from the furniture in
your home, toa pebble on the road, or a dried-up weed, a fruit or ajar
on the super-market shelf, are all part of the destiny predetermined
byAllah. The fate of every created thing has been determined within
the infinite wisdom of Allah.
…He knows everything in the land and sea. No leaf falls without His
knowing it. There is no seed in the darkness of the earth, and nothing
moist or dry which is not in a Clear Book. (Surat al-An'am, 59)
For instance there is goodness in all events such as missing a
favorite TV show or forgetting to order food. Sometimes people can see
the wisdom in them with all their details but sometimes they fail to
seethem totally or can only see some part of it. For instance he
misses a TV show but during this timehe earns some time for rendering
a service in the way of Allah or devoting some time to ponder upon
Allah. As a result of this reflection he may attain some understanding
that will increase his strength of service for the rest of his life.
Alternatively during this time he remembers Allah and earns rewards
incomparably greater than the rewards he attains by watching TV. When
he forgets placing an order for food, this may turn out to be a diet
that will be instrumental in curing his sickness. If a person with
high blood pressure forgets to purchase cheese and doesnot eat cheese
that day, then his tension returns to normal levels. He engages in a
good act that earns Allah's admiration because he puts his trust in
Allah and thinks for the good. :->

BENEFITS OF TART RED CHERRY JUICE

Red cherries taste delicious, but their juice may also have health
benefits. Several universities have discovered that tart red cherry
juice, from varieties such as Montmorency, have benefits that can
playa role in good health. Tart cherry juice is usually sold in a
concentrated form that must be mixed with water. The manufacturer King
Orchards recommends mixing one part cherry juice concentrate with
seven parts water. This equals two tablespoons of juice inan
eight-ounce glass.
Cherry juice concentrate can also be added to foodssuch as yogurt or
oatmeal without dilution.
Pain Relief
Tart cherry juice has proven benefits in reducing inflammation, which
in turn provides pain relief. Dr. Kerry Kuehl at Oregon Science and
Health University discovered that tart cherry juice may be as
effective inrelieving pain as non-steroidal anti-inflammato ry
medicines such as ibuprofen and aspirin.
Heart Health
A University of Michigan study led by Dr. Sara Warbler found that tart
cherry juice had measurable benefits in improving heart health. The
cardiovascular benefitsmay be due to the high antioxidant content of
tartcherry juice. Antioxidants help the body fight free radicals,
compounds associated with aging and disease.
Gout Relief
Gout is a form of arthritis in which uric acid builds upin the joints,
causing severe inflammation and pain. The University of Michigan
Health System reports that eating a half-pound of tart cherries or
drinking an equivalent amount of cherry juice each day can reduce
inflammation and relieve the pain of gout.

He suffered a nosebleedwhilst fasting

What is the ruling if a fasting person suffers a nosebleed, because
this happened to me?.
Praise be to Allaah.
If the matter is as you describe, then your fast is valid, because
your nosebleed did not happenby your choice, so the factthat it
happened does notmean that you broke yourfast. The evidence for thatis
the fact that sharee'ah seeks to avoid making things difficult for
people, such as the verses in which Allaah says (interpretation of the
meaning): "Allaah burdens not a person beyond his scope"
[al-Baqarah 2:286]
"Allaah does not want to place you in difficulty"
[al-Maa'idah 5:6]
And Allaah is the source ofstrength. May Allaah send blessings and
peace upon our Prophet Muhammad and upon his family and companions.
Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta,

She kissed a small child and is not sure whether she swallowed some of his saliva

On one of the days of Ramadan, I kissed a small child on his mouth. My
question is: I do not remember whether any ofthe child's saliva
entered my mouth or not, and if itdid enter my mouth I think it is
most likely that I did not realise that this action breaks the fast,
because I think that if I had known that I would not have done that
action.Do I have to make up those days?.
Praise be to Allaah.
Your fast is valid and you do not have to make up anything, because
you arenot certain as to whether you swallowed any of thischild's
saliva, and an act ofworship cannot be invalidated in the case of
uncertainty. Even if we assume that you did swallow some of it, you do
not have to do anything because you were unaware that this invalidates
the fast.
And Allah knows best.

Do sublingual medications (those that are placed under the tongue to dissolve and be absorbed by the body) break the fast?

There is a type of pill which is used by some heart patients. The pill
is placed under the tongue and is not swallowed, and is absorbed by
the body. Does this pill break the fast?.
Praise be to Allaah.
The sublingual area – according to doctors – is the area of the body
whichmost rapidly absorbs medicine. Hence the quickest treatment for
some heart problems (angina) is a pill which is placed under the
tongue, where it is absorbed directly and quickly, and the bloodstream
carries it to the heart where it stopsthe angina attack.
This kind of medication does not break the fast because it is absorbed
in the mouth and none of it enters the stomach. The one who uses it
must be careful and make sure thathe does not swallow any of it after
it dissolves in the mouth and before it is absorbed.
It says in a statement of the Islamic Fiqh Council:
The following things are not regarded as breaking the fast: medicines
that are placed under the tongue to treat angina pectoris and other
problems, so long as one avoids swallowing anything that reaches the
throat. End quote.
See: Majallat Majma' al-Fiqh al-Islami (10/2/96, 454); Muftiraat
al-Siyaam al-Mu'aasirah, by Dr. Ahmad al-Khaleel, p. 38, 39.

Why isn’t the puffer for asthma regarded as breaking the fast?

I would like a detailed answer: why isn't the puffer that is used by
people who have asthma regarded as breaking the fast?.
Praise be to Allaah.
The puffer is a container in which there is a liquid medicine composed
of three things: chemical substances (medical preparation), water and
oxygen.
When pressure is applied to the puffer, the medicine comes out in
theform of a mist. If the patient takes a deep breath in when applying
pressure to the puffer, thismist enters the airway (trachea), but some
of it remains in the pharynx, and a very small amount of it may enter
the oesophagus.
Some contemporary scholars are of the view that using a puffer
invalidates the fast. They said: Because the contentsof the puffer may
reach the stomach via the mouth, so it breaks the fast.
But most contemporary scholars are of the view that using this puffer
doesnot break the fast, and this view is the correct one. They quoted
a number of things as evidence for this:
1.
The basic principle is that the fast remains valid, andthis fact
cannot be alteredexcept when there is certain proof. Whether part of
the mist from the puffer reaches the stomach is something uncertain:
it may enter the stomach or it may not, because the basic principle is
that this substance goes to the respiratory system, but some of it may
enter the stomach. With this uncertainty we cannot saythat it
invalidates the fast.This is the answer to the evidence for the first
opinion.
2.
Assuming that some of this medicine does actually enter the stomach,
it is forgiven, and does not invalidate the fast, by analogy with
rinsing the mouth and using the miswaak.
With regard to rinsing themouth: when the fasting person rinses his
mouth, some of that water remains in his mouth, andsome of that water
may go down to the stomach. Hence if he rinses his mouth with water in
which there is a radioactive substance, that radioactive substancewill
appear in his stomachafter a while, which confirms that some of the
water used for rinsing themouth does go down intothe stomach. But this
part that goes down into the stomach is a very small amount, which is
overlooked in sharee'ah. The ruling is that the fast is still valid if
one rinses the mouth. The amount ofmedicine from a puffer that reaches
the stomach – if any – is smaller than the amount of water that
reaches the stomach when one rinses the mouth, so it is more
likelythat it does not break the fast.
As for the siwaak, it contains a substance that dissolves in the
saliva andgoes down into the pharynx, and then to the stomach. But
Islam overlooks this, and does not regard it as invalidating the fast,
because it is a small amount and is not intentional. Similarly the
part that may go down into the stomach from thepuffer is small, and
the patient does not intend for it to enter the stomach, so it does
not break the fast, by analogywith the miswaak.
Thus the strength of the second view is apparent. This is the view
favoured by our contemporary scholars: Shaykh 'Abd al-'Azeez ibn Baaz
(may Allaah have mercy on him), Shaykh Muhammad ibn al-'Uthaymeen,
Shaykh 'Abd-Allaah ibn Jibreen, and the scholars of the Standing
Committee. We have quoted some of their fatwas concerning this in the
answer to question no. 37650 .
See: Majallat al-Fiqh al-Islami (vol. 10, in whichthere are a number
of articles about modern things that break the fast); Muftiraat
al-Siyaam al-Mu'aasirah, by Dr. Ahmad al-Khaleel, p. 33-38.

Ruling on watching movies and TV, and playing cards, during the day in Ramadaan

Some people who are fasting spend most of the day in Ramadaan watching
movies and soapoperas on video and TV, and playing cards. What is the
Islamic view on that?.
Praise be to Allaah.
Those who are fasting and other Muslims should fear Allaah with regard
to whatthey do and what they refrain from doing at all times, and they
should beware of that which Allaah has forbidden of watching indecent
movies which show things which Allaah has forbidden, such as pictures
of naked and semi-naked people and evil words; the same applies to
things that appear on TV which go against the laws of Allaah, such as
images, songs, musical instruments and misleading advertisements.
Every Muslim, whether he is fasting or not, should be beware of
playing with cards, because of what that involves of witnessingevil
and doing evil, and because it also leads to hard-heartedness,
sicknessin the heart and lack of respect for Allaah's laws and finding
what Allaah has made obligatory to be burdensome, such as praying in
congregation and other obligatory duties, and falling into many haraam
things. Allaah, may He be exalted, says (interpretation of the
meaning):
"And of mankind is he whopurchases idle talks (i.e. music, singing) to
mislead (men) from the path of Allaah without knowledge,and takes it
(the path of Allaah, or the Verses of the Qur'aan) by way of mockery.
For such there will be a humiliating torment (in the Hell-fire).
7. And when Our Verses (ofthe Qur'aan) are recited to such a one, he
turns away in pride, as if he heard them not -- as if there were
deafness in his ear. So announce to him a painful torment"
[Luqmaan 31:6-7]
And Allaah says in Soorat al-Furqaan, describing the slaves of the
Most Merciful (interpretation of the meaning):
"And those who do not bear witness to falsehood, and if they pass by
some evil play or evil talk, they pass by it with dignity"
[al-Furqaan 25:72].
Falsehood includes all kinds of evil, and what is meant by "[they] do
not bear witness" is that they are not present. The Prophet (peace and
blessings of Allaah be upon him) said: "There willbe among my ummah
people who regard adultery, silk, alcohol and music as permissible."
Narrated by al-Bukhaari in his Saheeh in a mu'allaq, majzoom report.
What is meant by music is singing and musical instruments. Allaah has
forbidden to theMuslims the means that cause them to fall into
evil.Undoubtedly watching evilfilms and the evils that areshown on
television are means that cause one to fall into evil or to become
careless and not denounce it. And Allaah is the One whose help we
seek. End quote.
Majmoo' Fataawa al-Shaykh Ibn Baaz (15/315).
These sins detract from thereward of fasting, and mayerase it altogether.

Does having a gastroscopy invalidate the fast?

Does having a gastroscopy invalidate thefast?.
Praise be to Allaah.
The gastroscope is a medical instrument that isinserted into the
stomach via the mouth, and is usedeither to take a picture of the
stomach or to take a sample for examination, or for other medical
purposes, then after the procedure is complete, the instrument is
removed via the mouth.
The scholars differed as towhether, if something reaches the stomach,
it invalidates the fast in all cases, whether it is provides
nourishment or not, or does it not invalidate the fast if it does not
provide nourishment?
Three madhhabs are of the view that the fast is broken by everything
thatenters the stomach: the Maalikis, the Shaafa'is and the Hanbalis.
Based on that, this gastroscopy does invalidate the fast.
The Hanafis agreed with them that everything thatreaches the stomach
invalidates the fast, but they stipulated that it should remain in the
stomach.
Based on that, gastroscopy does not invalidate the fast, because it
does not remain in the stomach, rather it is removed once the
procedure is completed.
See: Tabyeen al-Haqaa'iq by al-Zayla'i (1/326); al-Majmoo' (6/317);
al-Sharh al-Kabeer (7/410); Sharh Muntaha al-Iraadaat (1/488);
Bidaayah al-Mujtahid (2/153).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was of the
view that the fast isnot broken unless a nourishing substance reaches
the stomach. He (may Allaah have mercy on him) said: The more correct
view is that the fast is not broken by swallowing something that does
not provide nourishment, such as swallowing a pebble. End quote from
Majmoo' al-Fataawa (20/528).
Based on this view, this gastroscopy does not invalidate the fast, and
this view is more likely to be the correct one, because the text only
indicates that eating and drinking spoil the fast. Allaah says
(interpretationof the meaning):
"and eat and drink until the white thread (light) ofdawn appears to
you distinct from the black thread (darkness of night),then complete
your Sawm(fast) till the nightfall
[al-Baqarah 2:187].
The gastroscope is neitherfood nor drink, and is not akin to food or
drink, because the body does not benefit from it and is not nourished
by it.
But, if any kind of greasy substance is put on the gastroscope to make
it easier to insert it into the stomach, or some saline solution is
introduced via the gastroscope to clean itand make it easier to
takeimages, then the fasting person's fast is invalidatedwhen this
substance reaches the stomach, because the body will absorb it and be
nourished by it, so it is like food and drink.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in al-Sharh
al-Mumti' (6/370, 371) – when explaining that everything that reaches
the stomach invalidates the fast according to the madhhab of Imam
Ahmad– : If a person has a gastroscope inserted and it reaches the
stomach, then this breaks the fast [i.e., according to the Hanbali
madhhab]. But the correct view is that it does not break the fast
unless there is any grease or the like on the gastroscope that may
reach the stomach via the gastroscope. In that case it breaks the
fast, and it is not permissible to use it during an obligatory fast
except in case of necessity. End quote.
In a statement of the Islamic Fiqh Council it says:
The following things are not regarded as breaking the fast: …
gastroscope if it is not accompanied by introduction of fluids
(solutions) or any other substance. End quote.
Majallat al-Majma' (10/2/453-455).
To sum up: If the gastroscope is inserted into the stomach without
introducing any other substances, then it does not break the fast, but
if some greasy substance or anything else is introduced with it then
it does invalidate the fast.
See: Mufsidaat al-Siyaam al-Mu'aasirah by Dr. Ahmad al-Khaleel, p. 39-46.
And Allaah knows best.

Does breathing artificialoxygen break the fast?

Some patients who have difficulty breathing need to breathe artificial
oxygen whilst fasting. Does this have any effect on the fast?.
Praise be to Allaah.
The oxygen that is given to some patients does notinvalidate the fast,
because nothing else is added to this oxygen, so it comes under the
same ruling as breathing natural air.
Hence in a statement of the Islamic Fiqh Council it says:
The following things are not regarded as things that break the fast: …
oxygen. End quote.
See: Majallat Majma' al-Fiqh al-Islami (10/2/96,454), Muftiraat
al-Siyaam al-Mu'aasir, by Dr. Ahmad Khaleel, p. 50.

Портит ли пост вдыхание синтетического кислорода?

Некоторые больные-астматики во время соблюдения поста нуждаются во
вдыханиисинтетического кислорода. Влияет ли это на пост?
Хвала Аллаху.
Газ кислород, который прописывают некоторые больным, не портит
пост. В виду того,что к нему не добавляют никакие другие вещества,
вдыхание кислорода сродни вдыханию простого воздуха.
Поэтому, в постановлении <<Съезда по исламскому фикху>> сказано:
<<Следующие вещества не нарушают пост: ... газ кислород>>.
См.: <<Маджалля аль-фикх аль-ислями>> (от 10. 02. 96, с. 454),
книгу <<Муфаттырат ас-сыям аль-му'асыра>> доктора Ахмада Халиля (с. 50).
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Pre-menstrual pain and fasting

I am a young woman, twenty years old. I got pre-menstrual pains during
Ramadan before Zuhr prayer; it was so badthat I could not stand up to
pray, and even when I was sitting I could not pray. But I did not get
my period until five minutes before the adhaan for Maghrib. Please
note that I continued fasting throughout the day. Is it permissible
for me to make up this day or am I regarded as having fastedit?.
Praise be to Allaah.
If the period began and blood appeared before the sun set, you should
regard yourself as having broken the fast, and you have to make up
this day. But the pains that appeared before that do not invalidate
the fast. Pain due to the fact that menstruation is close at hand does
not invalidate the fast. So if the pain continued but there was no
bleeding until the sun set, then the fast is valid and you do not have
to make up this day.
But if bleeding starts before the sun sets, even if it is only five
minutes before, then this fast is invalidated and you have to make it
up. This is the shar'i ruling as far as we know. With regard to the
pains, there are medicinesand treatments for that; you should ask
doctors, and perhaps you will find with them that will relieve you of
this pain you are feeling.
End quote.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah have mercy on him)
Fataawa Noor 'ala al-Darb,

Effect of food coming back up from the stomach when one is fasting

I have a problem in my stomach that makes food come back up when I
have some liquid in the mouth, and this happenedin Ramadan. Do I have
to make up that day?.
Praise be to Allaah.
If something comes back up out of the stomach into the mouth, then the
fasting person must spit itout; if he deliberately swallows it, his
fast is invalidated, but if he swallows it without meaning to, he does
not have to do anything.
Standing Committee for Academic Research and Issuing Fatwas
Fataawa al-Lajnah al-Daa'imah -

There is nothing wrong with a fasting person using cream or ointment for haemorrhoids

Does using cream or ointment for haemorrhoids, whether inside or
outside, in Ramadan break the fast and require the fast to be made
up?.
Praise be to Allaah.
Using cream or ointment for haemorrhoids does not affect the fast.
And Allah is the source of strength. May Allah send blessings and
peace upon our Prophet Muhammad and his family and Companions. End
quote.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-'Azeez Aal al-Shaykh,
Shaykh 'Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh Bakr
Abu Zayd
Fataawa al-Lajnah al-Daa'imah/

Does acupuncture affectthe fast?

Does acupuncture, if it is used to decrease or increase weight, break
thefast of one who is fasting?.
Praise be to Allaah.
Firstly:
Using needles is an ancient Chinese way of reducing pain and treating
a number of various diseases by inserting needles into various parts
of the body.
The specialist in this field, who is called the acupuncturist, inserts
a sharp needle into any oneof hundreds of specific points on the body.
Insertion of the needle causes a sharp prick, but this quickly
dissipates, to be followed by a pricklingsensation or feelings of
dizziness or drowsiness, or by pain when the needle is left in place.
Acupuncture is used to reduce pain and to treat various cases which
include arthritis, asthma, migraine, abscesses and eye diseases, in
addition to some forms of mental illness. The Chinese still use this
method and sincethe end of the 1950s this traditional method has been
used to reduce pain in major surgery, where the patient remains awake
but feels a little discomfort or does not feel any pain at all.
See: al-Mawsoo'ah al-'Arabiyyah al-'Ilmiyyah (al-Wakhz bi'l-Ibar).
Secondly:
Abu'l-Waleed ibn Rushd said:
They are unanimously agreed that at the time offasting, the fasting
personmust abstain from food and drink, and intercourse, because Allah
says (interpretation of themeaning):
"So now have sexual relations with them and seek that which Allaah has
ordained for you (offspring), and eat and drink until the white thread
(light) of dawn appears to you distinct from the black thread
(darkness of night)"
[al-Baqarah 2:187]
And they differed concerning some issues. Some they kept quiet about
and some they spoke about. As for those that they kept quiet about,
one of them has todo with what reaches the inside of the body
(al-jawf) but is not nourishment and what reaches the inside of the
body by a route other than that by which food and drink reach it, such
as injections.
The reason for their differences is based on the way they looked at
that which nourishes and that which does not nourish, because the
textsspeak of that which nourishes. So those who thought of fasting as
a rational concept did not regard that which nourishes as being the
same as that which does not nourish. Those who thought of fasting as
an act of worship and something that is not subject to any rational
discussion said that what is meant by fasting is simply refraining
from whatever may reach the inside of the body, whether it is
nourishing or not nourishing.
Thirdly:
Injections which are meant as medical treatment and not as foodor
nourishment do not break the fast of the fasting person, whether they
are intravenous or intramuscular. Injections which are meant to
provide nourishment do break the fast, as is the view of the majority
of modern scholars.
This has been discussed previously in the answer to question no. 65632
. See also Muftiraat al-Siyaam al-Mu'aasirah by Dr. Ahmad al-Khaleel,
65-68
Fourthly:
The needles used in acupuncture do not come under the same heading as
injections meant to provide nourishment and they do not come under the
heading of food or drink; rather no kind of solution or liquid can be
introduced to the body through them, as is the case with regular
medicinal injections. Rather they are a kind of pricking that is
administered to specific places on the body with no intention of using
them to introduce any kind of liquid into the body, as mentioned
above.
Based on that, they do not affect the fast and there is nothing wrong
with using them for medicinal treatments, if it is proven that they
are of benefit to the patient.
And Allah knows best.

using smokeless tobacco; does it break the fast?

One man suffers from anxiety, tension and depression, and he has been
using a remedy for 10 years. From the beginning of Ramadan this year
he experienced increased anxiety and could not sleep until 10 a.m. For
a long time he has been using smokeless tobacco (which is a form of
tobacco that is placed inside the mouth, under the lower lip --
sometimes known as "dipping tobacco" or "moist snuff"). He has been
using it for twenty-five years and he used it in Ramadan this year. He
also used it last year during the fast because, according to what he
says, it reduces the pain and anxiety he is sufferingfrom. What does
he have to do with regard to those days when he brokethe fast (if it
is regarded as breaking the fast)? It was approximately 13 days this
year and 5 days in Ramadan last year. Should he also feed the poor?.
Praise be to Allaah.
Firstly:
We ask Allah, may He be exalted, to give you and your father, and all
the Muslims, well-being, for He is most generous and kind.
Secondly:
"Smokeless tobacco" is a type of tobacco that is notburned and may be
mixedwith other substances; it is used by some people who place it in
their mouths. The ruling on thissubstance is no different from the
ruling on cigarettes.
Shaykh 'Abd-Allah ibn Jibreen (may Allah have mercy on him) said:
There is no doubt that cigarettes, nargilah (shisha), smokeless
tobacco and the like are haram, because they are all evil and
unlawful. Allahsays (interpretation of themeaning):
"He allows them as lawfulAt-Tayyibât (i.e. all good and lawful as
regards things, deeds, beliefs, persons, foods), and prohibits them as
unlawful Al-Khabâ'ith (i.e. all evil and unlawful as regards things,
deeds, beliefs, persons and foods)"
[al-A 'raaf 7:157].
And because they damagepeople's health and cause serious diseases that
may lead to death, and Allah says (interpretation of themeaning):
"And do not kill yourselves"
[al-Nisa' 4:29]
"and do not throw yourselves into destruction"
[al-Baqarah 2:195].
And because it is extravagance and a wasteof money on something that
is of no benefit, and the spendthrifts are the brothers of the devils
(cf. 17:27). We advise anyone who is tested with any of these things
to repent and give it up immediately, and to resolve not to go back to
it, and to seek the help of Allah in quitting it, and to be patient
for a few days until he is able to give it up completely and put an
end to the pain that it causes him. And Allah is the Healer. End quote
from Fataawa Islamiyyah, 3/446
Thirdly:
Smokeless tobacco breaksthe fast, because when it is placed in the
mouth it dissolves and some particles of it enter the stomach with the
saliva.
The scholars of the Standing Committee wereasked:
What is the ruling on using smokeless tobacco in general, and what is
the ruling on using it during the day in Ramadan in particular? Does
it break the fast if someone uses it during the day in Ramadan? Please
note that some of the people of Tihaamah Qahtaan use smokeless tobacco
during the day in Ramadan and claim that itdoes not break the fast.
They replied: Smokeless tobacco is an evil substance because it is
composed of an evil, haraam substance. If it is used by one who is
fasting, in addition to it being sinful, it also breakshis fast, the
same as any other substance that breaks the fast.
And Allah is the source of strength. May Allah sent blessings and
peace upon our Prophet Muhammad and his Family and Companions. End
quote.
Shaykh 'Abd al-'Azeez ibn 'Abd-Allah Aal al-Shaykh, Shaykh 'Abd-Allah
ibn Ghadyaan, Shaykh Saalih al-Fawzaan
Fataawa al-Lajnah al-Daa'imah, vol. 1, 22/142
Based on this, your father has to make up the days that he broke the
fast by using smokeless tobacco during last Ramadan and the one
before. But if yourfather did not know that smokeless tobacco breaks
the fast, then his fast is valid, because the one who fasts is excused
for ignorance of what breaks the fast.
For more information please see the answer to question no. 93866
You should try to advise your father to give up thisevil substance.
Tell him that it is of no benefit in treating insomnia and anxiety;
rather it causes more insomnia and anxiety. We ask Allah to guide your
father and accept his repentance.
For more information on dealing with stress and anxiety,

And Allah knows best.

5 Amazing Things You DidntKnow About Surah Fatiha

Surah Fatiha is called the 'The Opening', is the first Surah of the
Quran. Besides having the honor of starting the Quran, It also has
some very great benefits of reading it.
1) According to a Hadith by Imam Ahmad bin Hanbal, Prophet Muhammed
PBUH has been recorded as calling Surah Fatihah the greatest surah of
the Quran. Imagine that! This is Prophet Muhammed recommending it the
best from himself!
2) Surah Fatiha has been called one of the two light,by none oter than
Angel Jibrael. According to this, Surah fatiha is the most important
key to heaven!
3) Surah Fatiha alone has the distinction of being a Fard (necessary)
component of a namaz. Without it namaz is not complete. So let me
rephrase, out of the 114 surahs only surah fatiha gets recited in
every namaz.
4) It is known as one of the best Dua's taught to the Muslims by
Allah's ownself. During the recitation of this surah Allah himself
answers the reciter, which in itself is a great honor.
5) It has been quoted and known as being the cure to a scorpion bite!
So the next time you reciteSurah Fatiha, whether in prayers or while
reading Quran, remember these amazing facts and be happy and content

Amazing miracle concerning The Skin in Quran :

The human's skin consists of several layers,God supplied each layer
with a definite structure that helps in protecting the human and
sensation of heat and coolness. So the lower layer of the skin
containsthe nerves, blood passes in it and it is responsibleof pain
and sensation of heat.
On the day of resurrection, God will torture the disbelievers and burn
their skins thenhe will create for them new skins to continue the
punishment. God be he exalted says:
(Surely! Those who disbelieved in Our Ayât (proofs, evidence,
verses,lessons, signs, revelations, etc.), We shall burn them in Fire.
As often as their skins are roasted through, We shall change them for
other skins that they may taste the punishment. Truly, Allâh is Ever
Most) Powerful, All-Wise)
[Sûrat An-Nisâ', verse: 56]

5a] THE HADEETH OF JIBREEL

5a]
the Mighty and the Majestic."
And Sufyaan ibn Uyainahal-Hilaalee said,"Whoever seeks knowledge then
he has pledged
allegiance to Allaah."2
"Indeed some of them, may Allaah have mercy upon them, have clearly
stated, amongst them Maalik,
ash-Shaafi'ee and Imaam Ahmad, and it is stated word for word by Aboo
Haneefah - that, `...the
most excellent of actions, after the obligatory duties, is seeking
knowledge." This saying is
witnessed to by the saying of the Messenger of Allaah (sallallahu
alayhi wa sallam), The excellence of
knowledge is greater than optional actions and the best of your
religion is piety. [Sahih at-Targheeb wat-Targheeb,
no.65].3
And Ibn Qayyim al-Jawziyyah (may Allaahhave mercy on him) said in
Miftaah Daaris-Sa'aadah,
commenting upon this hadeeth, "This speech is the decisive saying in
this matter because if it is the
case that some knowledge and an action are both obligatory, then they
must both be done, suchas
fasting and prayer. In that case the excellence of knowledge, optional
knowledge is better thanthe
excellence of extra and optional worship. This is because the benefit
of knowledge is general, it
benefits its possessor and it benefits the rest ofthe people as well.
Whereas the benefit of worship is
particular to the person who does that worship. Also because with the
scholar, his benefit and
knowledge remains afterhis death. Whereas worship is cut off from him
at his death."
And just as it is the case that the one fighting jihaad cannot repel
an enemy except with a weapon
and with his being prepared, then whoever wishes to go out to
fight,has to make preparation for
that. Just as Allaah, the Most High said:
If they had truly wanted to go out to fight, they would have made
preparation for it. [Soorah at-Tawbah (9):46].
2 Refer to `Madaarijas-Salikeen,' vol.2, p.470.
3 Is is rather Sahih at-Targheeb wat-Tarheeb, no.65.
And therefore He has commanded that those fighting jihaad prepare and
make ready, so He said:
And prepare and make ready for them whatever strength you are able to.
[Soorah al-Anfaal (8):60].
So likewise, the scholar, the teacher and the student will not be able
to achieve anything nor
remove any distress, nor will he be able to remove any darkness except
by his having finecharacter
and correct manners. So it is befitting that the scholar and the
teacher should stand out and likewise
the student who is learning. He should be distinguished and stand out
from the ways of the common
people by the fact that he applies the narrationsof the Messenger of
Allaah (sallallahu alayhi wa sallam) as
far as he is able. By applying the matters of the Sunnah upon
himselfbecause Allaah, the Exalted
and Most High, said:
Indeed there is in Allaah's Messenger an excellent and fine example for
you. [Soorah al-Ahzaah (33):21].
And all praise is for Allaah, who has caused Sufyaan ath-Thawree to
say a very fine word. He said,
"If you are able that you should not even scratch your head except
according to a narration, then do
so." 4 "And how truthfully the person who spoke has said, `Whoever is
not trained and watered by
the Messenger and givenfine milk to drink by him,then he is a lost
child deprived of his lineage and
he will not get beyond the behaviour of his ownpeople." In this there
is an explanation of what has
preceded, that the authentic, prophetic Sunnah, in all its
entiretycontains all the manners required
by the teacher and by the student.
They are contained and they are gathered in the authentic Sunnah.
Indeed even further, I have
found all of that stored or held within the long hadeeth of Jibreel
concerning Islaam, Eemaan
and Ihsaan." These manners are contained within the words of this one
hadeeth, because in its
words there are the methodologies of teaching and there are pearls in
that regard. In its shade are
the ways to be followed, when learning and thereare precious lessons in that.
So I saw that they shouldbe extracted and affirmed in order that they
should be brought out as a
golden chain leading to lofty and pure manners. As a reminder of the
loftyand pleasing habits that
should be adopted, in order that the ummah of Islaam should come
backto being, the best of the
creation.
I have called it The Adornment of the Scholar and the Teacher and
Sufficiency for the
Student who learns from the hadeeth of Jibreel (alaihis-salaam). And I
hope from Allaah that He
causes it to produce fruits and He causes it to reach those who
deserveit. Those who when theyfind
some good, make supplication for good and blessing for the author of a
book and for the publisher
of a book. And if they find any shortcomings init, they rectify and
they advise. But as for those
people who lie in wait then whenever they see a slip, cry out and
shout aloud, just like hyenas. And
we ask Allaah for a good end, and it is for Allaah to direct us upon the way/

5] THE HADEETH OF JIBREEL

5]
Preface
Indeed all praise is for Allah. We praise Him andwe seek His aid and
we ask for His forgiveness. We
seek Allahs refuge from the evils of ourselves andfrom our evil deeds.
Whomsoever Allah guides
no-one can misguide him and whomsoever Allaah misguides then there is
none to guide him. I bear
witness that none has the right to be worshipped except Allaah, alone,
having no partner and I bear
witness that Muhammadis His slave and His Messenger. To proceed:
Allaah has protected the homeland of Islaam withthe mujaahideen (those
who fight jihaad) and He
has protected the prescribed way of eemaan with the teachers. Since
He, the Most High, says in His
clear Book:
It is not right for the Believers that all of themshould go off to battle.
Rather from every troop of them some of them should remain in order that
they should attain knowledge in the Religion. That they should warn their
people when they returnto them so that they can beware of evil.
[Soorah at-Tawbah
(9):122].
So Allaah, the Perfect, placed the Believers into two groups. On one
of them He has made it
obligatory that they fightjihaad in His way. And upon the other one,
He has made it obligatory that
they attain knowledge ofHis Religion, in order that not all of them go
off to fight jihaad. Because if
they all went off to fight jihaad, then the prescribed laws would pass
away and knowledge would
pass away. Then it would not be possible for them to seek knowledge
after that and so the
unbelievers would therefore gain dominance over the Religion. Thus,
Allaah has raised up high the
levels of the two groups of people.1 And the great scholar Ibn
Qayyimal-Jawziyyah (may Allaahhave
mercy on him) said in hisbook, Miftaah Daaris-Sa'aadah, [vol.1,
pp.50~51]. "And Allaah, the Perfect,
has informed in His Bookabout the raising high ofthe levels four
times. Thefirst of them is His
saying:
O you who believe, when it is said to you to make space in the gatherings,
then make space such that Allaah may grant you spacious dwellings in
Paradise and if it is said to you, `Arise,' then rise up. Allaah will raise up
those of you who have Eemaan and those of you who have knowledge in
ranks. And Allaah is fully aware of whatever you do. [Soorah al-Mujaadilah
(58):11].
The second aayah is His saying:
The Believers are only those who, when Allaah is mentioned, their hearts
tremble with fear. And when His signs are recited to them, it increases
them in Eemaan and they depend upon their Lord. They are those who
establish the prayer and spend out of that which Allaah has provided for
them. They are the true Believers, they have ranks with their Lord and
they have forgiveness and generous provision in Paradise from their Lord.
[Soorah al-Anfaal (6):2~4].
And the third aayah is the saying of Allaah, the Most High:
And whomever comes toAllaah as a true Believer, having done righteous
and correct deeds, then for them there are the high ranks. [Soorah Taa Haa
(20):75].
1 Taken from the introduction of Al-Faqeeh wal-Mutafaqqih, the book of
al-Khateeb al-Baghdaadee, and has been adapted
slightly.
And the fourth aayah is the saying of Allaah, the Most High:
Indeed Allaah has preferred the ones who fight jihaad over those who sit,
with a very great reward:degrees of higher gradesfrom Him and
forgiveness and mercy. [Soorah an-Nisaa (4):95~96].
So these are four places. In three of them, the raising up of the
ranks is for the people of Eemaan,
that is those who have the beneficial knowledge (al-'ilm un-naafi')
and righteous and correct action
(al-'amalus-Saalih). And the fourth aayah mentions the raising up of
ranks due to jihaad. So all of
the aayahs about the raising up of ranks refer back to knowledge and
jihaad, which are the two
supports of this Religion."
And from this we see that the scholars, (who have the correct
knowledge and wisdom,and teach
people the knowledge insuch a manner that they teach them the easy
things first and then the
harder things) those by whom the proof is established, and by whose
sayings doubts are removed in
the sittings of knowledge and whose sittings are fields where the
souls are purified, and in the fields
of calling to Allaah-(we see) that they are like those fighting jihaad
in the way of Allaah, those who
rebut the enemy and those who cut off the desires of the Unbelievers,
who go to the battlefronts
defending the frontiers.
And this understanding is reported from a group of the first Salaf,
Abud-Dardaa (radiyallaahu 'anhu)
said, "Whoever holds that going off in the morning or going off later
in the day to gain some
knowledge is not jihaad,then he is deficient in hisintellect and
deficient in his opinion."
And Ka'b al-Ahbaar said,"The student of knowledge is like the one who
goes off in the morning, or
later in the day to fight in the way of Allaah, the Mighty and the Majestic. :->

FACTS OF RAMADAN

FASTING
Assalamualaikum
The Ramadan
Ramadan is the ninth month of the Muslim calendar. TheMonth of Ramadan
isalso when it is believed the Holy Quran "was sent down from heaven,
aguidance unto men, a declaration of direction, and a means of
Salvation"
It is during this month that Muslims fast. It is called the Fast of
Ramadan andlasts the entire month. Ramadan is atime when Muslims
concentrate on their faith and spend less time on the concernsof their
everyday lives. It is a time of worship and contemplation
During the Fast of Ramadan strict restraints are placed on the daily
lives of Muslims. They are not allowed to eat ordrink during the
daylight hours. Smoking and sexual relations are also forbidden during
fasting. At the end ofthe day the fast is broken with prayer and a
meal called theiftar. In the evening following the iftar it is
customary for Muslims to go out visiting family and friends. The fast
is resumed the next morning
According to the Holy Quran:
One may eat and drink at any time during the night"until you can
plainlydistinguish a white thread from a black thread by the daylight:
then keep the fast until night"
The good that is acquired through the fast can be destroyed by five things -
the telling of a lie
slander
denouncing someone behind his back
a false oath
greed or covetousness
These are consideredoffensive at all times,but are most offensive
during the Fast of Ramadan
During Ramadan, it is common for Muslims to go to the Masjid (Mosque)
and spend several hours praying and studyingthe Quran. In addition to
the five daily prayers, during Ramadan Muslims recite a special prayer
called the Taraweeh prayer (Night Prayer). The length of this prayer
is usually 2-3 times as long as the daily prayers. Some Muslims spend
the entire night in prayer
On the evening of the 27th day of the month, Muslims celebrate the
Laylat-al-Qadr (the Night of Power). It is believedthat on this night
Muhammad first received the revelation of the Holy Quran. And
according to the Quran, this is when God determines the course of the
world for the following year
When the fast ends (the first day of the month of Shawwal) it is
celebrated for three days in a holiday called Id-al-Fitr (the Feast of
FastBreaking). Gifts are exchanged. Friends and family gather to pray
in congregationand for large meals. In some cities fairs are held to
celebrate the end of the Fast ofRamadan.
Special Characteristics of Ramadan
1. Observing the fourth pillar of Islam has been prescribed during
this month, and it is one of the best means by whicha person attains
piety and forgiveness of sins.
2. The first revelationof the Qur'an as guidance for humanity was
given to the Prophet (pbuh) during this month.
3. The sunnah of performing the tarawih prayer is observed during this month.
4. Ramadan containsLaylatul-Qadr, which is better than a thousand months.
5. The great battle ofBadr between the Muslims and the unbelievers
took place during Ramadan in the second year of the Hijrah.
6. The Muslims re-entered Makkah victorious during Ramadan in the
eighth year of the Hijrah. After this conquest people began to enter
the fold of Islam in multitudes, and Makkah became free of polytheism
and evil.
Benefits from Ramadan
1. It strengthens one's ties with Allah and trains the soul toobserve
duties of devotion in accordance with the teachings of the Qur'an and
Sunnah of the Prophet (pbuh).
2. It enforces patience and determination in theMuslim individual.
3. It promotes the principle of sincerity by keeping the Muslim away
from arrogance and showing off, since it is an act between the
individual and his Creator.
4. It promotes good character, particularly truthfulness and trust-worthiness.
5. It encourages the Muslim to do away with bad habits and change
his/her circumstances for the better.
6. It enhances generosity, hospitality, and spending on charitable causes.
7. It reinforces feelings of unity and brotherhood among Muslims.
8. It instills orderliness and closeobservance of the value of time.
9. It serves as an opportunity for children to perform acts of
obedience and to practice Islamic acts of worship.
10. It offers a chanceto balance one's attention to both physical and
spiritualneeds.

4a] Disturbed by waswaas (whispers from the Shaytaan) and evil thoughts

4a]
The fact that you hate that and your heart recoils from it is a clear
sign of faith. Waswaas happens to everyone whoturns to Allaah by
reciting dhikr etc. It is inevitable, but you have to be steadfast and
patient, andpersevere with your dhikrand prayer, and not give up,
because in this way you will ward off the plot of the Shaytaan. "Ever
feeble indeed is the plot of Shaytaan" [al-Nisa' 4:76– interpretation
of the meaning]. Every time a person wants to turn to Allaah, waswaas
brings other matters to mind. The Shaytaan is like a bandit: every
time a person wants to move towards Allaah, he wants to block the way.
Hence when it was said to one of the salaf that the Jews and
Christians say, "We donot experience waswaas,"he said, "They are
speaking the truth, for what would the Shaytaan do with a house in
ruins?"
(From Fataawa Shaykh al-Islam Ibn Taymiyah, 22/608).
The remedy:
1 – If you feel that you are being affected by this waswaas, say,
"Aamantu Billaahi wa Rasoolihi (I believe in Allaah and His
Messenger)." It was narrated from 'Aa'ishah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "The Shaytaan
comes to one of you and says, 'Who created you?' And he says 'Allaah.'
Then the Shaytaan says, 'Who created Allaah?' If that happens to any
one of you, let him say, AamantuBillaahi wa Rusulihi (I believe in
Allaah and His Messenger). Then that willgo away from him."
(Narrated by Ahmad, 25671; classed as hasan by al-Albaani in al-Saheehah, 116).
2 – Try to stop thinking about that as much as possible, and keep busy
with things that will distract you from it.
Finally we advise you to keep on turning to Allaah in all situations,
and to ask Him for help, and to beseech Him, and to ask Him to make
you steadfast until death, and to cause you to die doing righteous
deeds… And Allaah knows best.

4] Disturbed by waswaas (whispers from the Shaytaan) and evil thoughts

4]
When I do Salah or intendto do good deeds I often get very evil
thoughts in my mind. When I concentrate in Salah, and try to focus on
the meaning of the words, evil thoughts enter my mind, which make evil
suggestions about everything including Allah. I feel very
frustratedand angry about this. I know that none forgives sins except
Allah alone, but because of my thoughts I feel that there is nothing
worse than to have evil thoughts about Allah. After Salah I ask
Allah's forgiveness, but feel very bad because I want to stop these
evil thoughts, but I can't stop them. These thoughts spoil my
enjoyment of Salah, and also make me feel as though I am doomed.
Please advise me.
Praise be to Allaah.
Evil whispers during prayer and at other times come from the Shaytaan,
who is keen to misguide the Muslim and deprive him of good and keep it
far away from him. One ofthe Sahaabah complained to the Messenger of
Allaah(peace and blessings of Allaah be upon him) about waswaas during
prayer, and he said: "The Shaytaan comes between me and my prayers and
my recitation, confusing me therein." The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "That is a devil called
Khanzab. If he affects you seek refuge in Allah from him and spit
drily to your left three times." He [the Sahaabi] said, I did that and
Allaah took him awayfrom me.
(Narrated by Muslim, 2203)
Proper focus (khushoo') is the essence of prayer. Prayer without
proper focus is like a body without a soul. The following are two of
the things that help one to develop the proper focus:
1 - Striving to think aboutwhat you are saying and doing, pondering
the meanings of the Qur'aan, dhikr and du'aa's that youare reciting;
bearing in mind that you are conversing with Allaah as if you can see
Him. For when the worshipper stands to pray, he is speaking to his
Lord, and ihsaan means worshipping Allaah as if you are seeing Him,
and knowing that even though you cannot see Him, He sees you. Every
time a person experiencesthe sweetness of prayer, he will be more
inclined to do it. [?]. This depends of the strength of one's faith -
and there are many means of strengthening one's faith. Hence the
Prophet (peace and blessings of Allaah be upon him) said, "Of the
things of your world, women and perfume have been made dear to me, and
my joy is in prayer." According to another hadeeth he said, "Let us
relax, O Bilal, with prayer," and he did not say, Give us a break from
it.
2 - Striving to ward off the things that may distract you during
prayer, namely thinking about things that are irrelevant or
distracting. Waswaas affects each person differently, because waswaas
has to do with a person's level ofdoubts and desires and the degree to
which a person is attached to other things or is fearing other things.
(From Majmoo' Fataawa Shaykh al-Islam Ibn Taymiyah, 22/605)
With regard to what you say about the waswaas reaching such a great
level that you have begunto experience waswaas that makes you think
about Allaah in ways that are not appropriate, theseare evil whispers
from theShaytaan. Allaah says (interpretation of the meaning):
"And if an evil whisper from Shaytaan (Satan) tries to turn you away
(O Muhammad) (from doing good), then seek refuge inAllaah. Verily, He
is the All-Hearer, the All-Knower"
[Fussilat 41:36]
Some of the Sahaabah complained about the waswaas that was bothering
[?] them. Some of the companions of the Messenger of Allaah (peace and
blessings of Allaah be upon him) cameto the Prophet (peace
andblessings of Allaah be upon him) and said to him, 'We find in
ourselves thoughts that are too terrible to speak of.' He said, 'Are
you really having such thoughts?' They said, 'Yes.' He said, 'That is
a clear sign of faith.'" (Narrated by Muslim). (Narrated by Muslim,
132 from the hadeeth of Abu Hurayrah).
Al-Nawawi said in his commentary on this hadeeth: "The Prophet's
words, 'That is a clear signof faith' means, the fact that think of
this waswaas as something terrible is a clear sign of faith, for if
you dare not utter it and you are so afraid of it and of speaking of
it, let alone believing it, this is the sign of one who has achieved
perfect faith andwho is free of doubt."
And it was said that what it means is that the Shaytaan only whispers
tothose whom he despairs of tempting, because he isunable to tempt
them. As for the kaafir, he can approach him in any manner he wants
and is not restricted to waswaas,rather he can play with him however
he wants. Based on this, what the hadeeth means is that thecause of
waswaas is pure faith, or that waswaas is asign of pure faith. :->

Al-Itikaaf- Is i’tikaaf in musallas and Islamic centres valid?

Is it permissible to observe i'tikaaf in musallas or Islamic centres
(in which the five daily prayers and Jumu'ahprayer are offered), or is
itpermissible only in masjids? May Allaah reward you with good.
Praise be to Allaah.
It is only valid to observe i'tikaaf in masjids, becauseAllaah says
(interpretationof the meaning): "And do not have sexual relations with
them (your wives) while you are in I'tikaaf (i.e. confining oneself in
a mosque for prayers and invocations leaving the worldly activities)
in the mosques" [al-Baqarah 2:187].
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The evidence in this verse indicates that if it (i'tikaaf)were valid
in places other than the mosque, the prohibition on intimacy with
one's wife would notbe singled out for prohibition there because
intercourse is contrary to i'tikaaf according to scholarly consensus.
So it is known, from mention of the mosques, that whatis meant is that
i'tikaaf can only be in the mosques. Ibn al-Mundhir narrated that
there was scholarly consensus that what is meant by "sexual relations"
in this verse is intercourse. Al-Tabari and others narrated via
Qataadah that the reason for revelation of this versewas that if they
were in i'tikaaf, and a man went for some need and met his wife, he
had intercourse with her if he wanted, so this verse was revealed. End
quote.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (3/65):
I'tikaaf is not permissible except in a mosque in which prayers in
congregation are held.
I'tikaaf is not valid anywhere except in a mosque if the person
observing i'tikaaf is a man. We do not know of any difference of
opinion among the scholars concerning this. The basic principle
concerning that is the words of Allaah (interpretation of the
meaning): "And do not have sexual relations withthem (your wives)
while you are in I'tikaaf (i.e. confining oneself in a mosque for
prayers and invocations leaving the worldly activities) in the
mosques" [al-Baqarah 2:187]. End quote.
Al-Nawawi said in al-Majmoo' (6/505):
I'tikaaf on the part of a man or of a woman is notvalid anywhere
except in the mosque. It is not validin the prayer-place of a woman's
house or the prayer-place of a man's house, which is a separatearea
set aside for prayer. End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
Shar'i i'tikaaf must be in the mosques, because Allaah says
(interpretationof the meaning): (interpretation of the meaning): "…
while you are in I'tikaaf (i.e. confining oneself in a mosque for
prayers and invocations leaving the worldly activities) in the
mosques" [al-Baqarah 2:187].
End quote from Fataawa Noor 'ala al-Darb (8/176)
See also the answer to question no. 48985
Based on this, i'tikaaf in musallas or Islamic centres is not valid.
And Allaah knows best.

Al-Itikaaf - Ruling on allocating some mosques for i‘tikaaf and not others

In our country the state allocates some mosques for people to observe
i'tikaaf in, and there are other mosques that are not allocated for
i'tikaaf. There are some people who want to observe i'tikaaf in these
mosques, I mean the ones that are not allocated by the state.Are the
employees of these mosques sinning if they prevent these peoplefrom
observing i'tikaaf there, in accordance with the instructions of the
government? Are they included in the words of Allah (interpretation of
the meaning): "And who are more unjust than those who forbid that
Allaah's Name be glorifiedand mentioned much (i.e. prayers and
invocations) in Allaah's mosques" [al-Baqarah 2:114]? If they are
sinning by doing that, what about obeying the authorities?
Especiallysince there are other mosques allocated for i'tikaaf. Please
advise us, may Allah reward you with good.
Praise be to Allaah.
Firstly:
Mosques are the most honoured places on Earth;they are the houses of
Allah and were built for His worship by praying, reading Qu''aan,
remembering Allah, seeking and teaching Islamic knowledge, and
i'tikaaf. Concerning this, the Prophet (blessings and peace of Allah
be upon him) said: "… rather they [mosques] are for the remembrance of
Allaah, may He be glorified and exalted, and prayer, and reading
Qur'aan." Narrated by Muslim (285).
Every Muslim has the rightto enter the mosques and worship Allah
there, so long as he does that in the prescribed fashion. Based on
that, whoever wants to observe i'tikaaf in some mosque has the right
to do that, and no one has the right to prevent him from doing so. The
one who prevents him may be included in the meaning of this verse
(interpretation of the meaning):
"And who are more unjustthan those who forbid that Allaah's Name be
glorified and mentioned much (i.e. prayers and invocations) in
Allaah's mosques and strive for their ruin? It was not fitting that
such should themselves enter them (Allaah's mosques) except in fear.
For them there is disgrace in this world, andthey will have a great
torment in the Hereafter"
[al-Baqarah 2:114].
i.e., no one is more unjust than those who do this.
This prohibition is reinforced if it is done because these people who
are observing i'tikaafare keen to follow the Sunnah and warn people
against innovation and tell them not to cause mischief on earth, so
restrictions are put on them to prevent them from observing i'tikaaf
in the houses of Allah.
Whoever strives -- in this case -- to prevent people from observing
i'tikaaf and staying in the mosques to pray, read theQur'aan and
remember Allah, is sinning and comes under the warning mentioned in
this verse. The one who helps him todo that is like him.
As for the employees of the mosques, if they can take a stance for the
sake of Allah against preventing people from observing i'tikaaf in the
mosques unjustly, this is what they should do, and they cannot afford
to do anything else. If they cannot do that, then they should be
gentle with the one who wants to observe i'tikaaf and ask him to
change his mind, because it is not wise for a person to observe
i'tikaaf in the mosque andthus cause harm to his Muslim brothers.
It may be better for him and for the Muslims to observe i'tikaaf in
the mosques where i'tikaaf is permitted, so that a large number of
Muslims will come together, and perhaps that will be a means of
teaching them some Islamic rulings that they do not know, or one of
them may receive sincere advice (naseehah) that will benefit him.
Secondly:
Prohibiting i'tikaaf in some mosques may be acceptable if the mosque
is small and does not have enough room for theworshippers, in which
case observing i'tikaaf there would bother the worshippers and make
the place even more overcrowded.
And Allah knows best.

3a] Ruling on observing i‘tikaaf in a room that is separate from the mosque

the Messenger (blessings and peace of Allah be upon him), because the
houses of theMessenger had doors that opened into the mosque, but
despite that they were houses and the Messenger (blessings and peace
of Allah be upon him) did not go out to them [i.e., during i'tikaaf].
So to be on the safe side, the one who is observing i'tikaaf should
not do it there. But the custom of people nowadays is that rooms that
are in the mosques are regarded as being part of the mosque.
End quote from Sharh al-Kaafi.

And Allah knows best.

3] Ruling on observing i‘tikaaf in a room that is separate from the mosque

3]
Our mosque has two places that are separate, outside the mosque. We
had got used to praying in this place, but since construction on the
mosque was completed, we pray inside the mosque. Is it permissible for
us to observe i'tikaaf in these two places?.
Praise be to Allaah.
I'tikaaf means staying in the mosque to worship Allah, and it is
something that is done only in the mosques and is not valid if done
elsewhere.
Ibn Qudaamah (may Allahhave mercy on him) said: I'tikaaf observed
anywhere but in a mosque is not valid if the person observing i'tikaaf
is a man. We do not knowof any difference among the scholars
concerning this. The basic principle with regard to that is the verse
in which Allah says (interpretation of the meaning): "And do not have
sexual relations withthem (your wives) while you are in I'tikaaf (i.e.
confining oneself in a mosque for prayers and invocations leaving the
worldly activities) in the mosques" [al-Baqarah 2:187]. So it is
something that is only for the mosques. If it were valid to preserve
i'tikaaf anywhere else, the prohibition on intimacy would not have
been mentioned only with regard to the mosques, because intimacy is
forbidden during i'tikaaf in all cases. According to the hadeeth of
'Aa'ishah, she said: "The Messenger of Allah (blessings and peace of
Allah be upon him) used to put his head into (my room) when he was in
the mosque, and I would comb his hair. He did not enter the house
except for some need when he was observing i'tikaaf." Al-Daaraqutni
narrated with his isnaad from al-Zuhri, from 'Urwah and Sa'eed ibn
al-Musayyab from 'Aa'ishah in a hadeeth: The Sunnah is for the person
who is observing i'tikaaf not to go out except for necessary purposes,
and there is no i'tikaaf except in a mosque where prayers are offered
in congregation (jamaa 'ah).
End quote from al-Mughni, 3/65
With regard to this separate place, it does notseem that it is part of
the mosque that is built for prayer, so it is not valid toobserve
i'tikaaf there. The guideline in defining whatis included in the rooms
of the mosque and what is not included is as follows:
1. If the room that is connected to the mosque was built to be a
mosque, i.e., the builder of the mosque intended it to be part of the
mosque in which prayers are offered,then it comes under the same
rulings as the mosque and it is permissible to observe i'tikaaf there,
and women who are menstruating or bleeding following childbirth
(nifaas) should not be allowed to enter it.
But if it was intended to be extra space for teaching or holding
meetings, or as accommodation for the imam or muezzin, and notas a
place for prayer, it does not come under the same rulings as a mosque
in that case.
2. If the intention of theone who built the mosque is not known,
then the basic principle is that whatever is within the wall of the
mosque and has a door into the mosque comes under the same rulings as
the mosque.
3. The courtyard that is enclosed within the wall of the mosque
comes under the same rulings as the mosque.
Al-Nawawi (may Allah have mercy on him) said: The walls of the mosque,
both inside and outside, comes under the same rulings as the mosque
andit is obligatory to protect them and respect their sanctity. The
same appliesto its roof, the well inside it, and its courtyard.
Al-Shaafa'i and his companions (may Allah have mercy on them) stated
that it is valid to observe i'tikaaf in its courtyard or on its roof,
and the prayer of one who follows an imam who is inside the mosque in
these places is valid.
End quote from al-Majmoo', 2/207
It says in Mataalib Ooli al-Nuha (2/234): Also included as part of the
mosque are its roof and its enclosed courtyard. Al-Qaadi said: If it
has a wall and gate, then they are like the mosque, because they are
part of itand belong to it. If it is not enclosed, then it does not
come under the same rulings as the mosque. Also part of the mosque
isthe minaret, if it or its door is in the mosque; butif it or its
gate is outside, even if they are close, andthe person who is
observing i'tikaaf goes out to them to give the adhaan, his i'tikaaf
is rendered invalid. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: With
regard to a room that is inside the mosque, is it permissible to
observe i'tikaaf in it? He replied: That depends. The one who studies
the words of the fuqaha' in general willsay that it is part of the
mosque, because they saythat the room that is enclosed by the walls of
the mosque are part of the mosque. But the one who thinks that it was
not built as part of the mosque and that it is a room for the imam,
will regard it as being like the houses of the Messenger (blessings
and peace of Allah be upon him), :->

2a] Fasting lasts until the sun sets and is not as some of the Shi’ah say

2a]
He said: It is still day. He said:Dismount and make saweeq for us. So
he dismounted and made saweeq for them, and the Prophet (blessings and
peace of Allah be upon him) drank it, then he said: When you see that
night has come from here,then let the fasting person break his fast.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This hadeeth indicates that it is mustahabb to hasten to break the
fast and that it is not permissible to refrain from eating and
drinking for any part of the night at all; rather as soon as it is
established that the sunhas set, it is permissible tobreak the fast.
End quote.
Fath al-Baari, 4/197.
Moreover, the fact that there is consensus among the Muslims regarding
breaking the fast and eating as soon as one hears the muezzin give the
call to Maghrib prayer when the sun disappears is evidence that this
is thetruth and the one who goes against that is following something
other than the way of the believers and has introduced something into
the religion for whichhe has no proof or reportsfrom the scholars.
Al-Nawawi (may Allah have mercy on him) said:
Maghrib comes immediately after the sunhas set, and this is something
on which thereis consensus. Something concerning this was narrated
from the Shi'ah to which no attention should be paid and which has no
basis. End quote.
Sharh Muslim, 5/136
In fact, in many of the books of the Shi'ah it mentions that on which
there is consensus among the Muslims concerning this matter. Some of
themnarrated from Ja'far al-Saadiq (may Allah have mercy on him) that
he said: "When the sun sets, it becomes permissible to break the fast
and it becomes obligatory to offer the prayer." End quote.
Al-Baroojardi narrated from the author of al-Da'aa'im that he said: We
narrated from Ahl al-Bayt -- may the blessings of Allah be uponthem
all -- that there was consensus concerning thatwhich we learned from
the reports from them, that the onset of night which makes it
permissible for the fastingperson to break the fast isthe
disappearance of the sun beneath the western horizon without any
barrier which would prevent seeing it such as amountain or wall and
the like. When the disk disappears beneath the horizon, then the night
has begun and it is permissible to break the fast. End quote.
Jaami' Ahaadeeth al-Shi'ah, 9/165
To sum up: what are some of the Shi'ah do now, of delaying Maghrib
prayer and the breaking of the fast until sometimeafter the sun has
set is contrary to what is indicated by the Holy Qur'aan, the saheeh
Sunnah of the Prophet and the consensus of the Muslims.
Moreover it is contrary to what they themselves narrated from their Imams!
And Allah knows best.