1] Ramadan 2012, The 27th Day

1]
He has selected you and not placed any constraint upon you in the religion – the religion of your forefather Abraham. (Surat al-Hajj,78)
Make things easy for the people, and do not make itdifficult for them. Make them calm (with glad tidings), and do not repulse (them)" (Sahih Bukhari)
Muslims place their trust inAllah. They know that everything is created for the best. Muslims do not weep and wail. And there is nothing to weep about.Weeping is a rebellion against Allah. Allah creates all things for the best. We do not weep over our martyrs, we rejoice for them. Weeping; people who do not believein Allah think that they have lost something, that it no longer exists. They lose their money and weep, they lose their home and weep, they lose a relative and weep. There is no weeping in Islam. There is no reason for a Muslim to weep. Allah gives, and Allah takes away. Why weep? (A9 TV, February 28, 2012)
The Easiness Of Islam Is A Blessing From Allah
Believers constantly live their lives according to what the All-Merciful and Most Merciful has revealed in the Qur’an. No matter where they are, they display a moral character that pleases Allah and avoid any behavior that displeases Him. In His mercy, Allah gave Islam to humanity, a religion that iseasy to follow and results in a good and contented way of life. From the Qur’an, we can see that Islam’s requirements are extremely easy, because “Allah desires ease for you;He does not desire difficulty for you” (Surat al-Baqara, 185).
Due to His compassion andmercy, all true religions contain rules that are very easy to obey. The various attempts made throughout history to deviate from the essence of religion and to prevent people from living according to it have addedseveral enforced practices and myths to it. When such distortions become firmly established and self-generating traditions, people, either with or without their knowledge, become far removed from the religious morality. One of the most dangerous of these distorted beliefs is that it is hard to live according to the religious morality. However, both Allah and our Prophet (saas) state that it is very easy for believers to followthis morality.
As with everything else that exists, Allah has created human beings from nothing. With full knowledge of them, as well as being closer to them than their jugular veins, He created religion in such a way that it fully corresponds with each person’s inherent human nature:
So set your face firmly toward the Religion, as a pure natural believer, Allah’s natural pattern on which He made humanity. There is no changing Allah’s creation. That is thetrue Religion – but most people do not know it. (Surat ar-Rum, 30)
The Qur’an is a clear teaching that anyone, regardless of age and culture, can understand. The oft-heard assertion that this is not true is based mainly on people’s ignorance of Islam’s essence. Today, many people are unaware of the truths revealed in the Qur’an, the existence of the Afterlife, the pangs of Hell, the incomparable blessings of Paradise, and of what He has revealed concerning various matters. However, the Qur’an was sent down so that people could read it, know its wisdom, and learn the purpose of life.
A Muslim’s greatest responsibility is to read the Qur’an and live according to It. But only those whom Allah guides to the straight path can apply Its morality to their lives. Allah promises to guide everyone who turns to Him in complete sincerity. Those who assertthat the Qur’an is hard to understand seek to prevent others from reading it, turning toward Allah, and living according to its moral teachings. However, Allah says in many verses that the Qur’an is clear and understandable:
We have sent down Clear Signs to you, and no one rejects them except the deviators. (Surat al-Baqara,99)
Allah has been pleased to choose the religion of Islam for humanity; moreover, the rules and practice of the Qur’an are very simple. In its verses, Allah says of the Qur’an:
We did not send down theQur’an to you to make youmiserable, but only as a reminder for those who fear [and respect Allah]. (Surah Ta Ha, 2-3)
In His endless mercy and compassion, Allah has detailed in the Qur’an the kind of life that will ensureour happiness and contentment. Allah states this in the Qur’an as follows:
But as for him [or her] whobelieves and acts rightly, he [or she] will receive the best of rewards, and We will issue a command, making things easy for him [or her]. (Surat al-Kahf,88)
It is important for every Muslim to show that religion, in its essence, is easy in order to kindle the people’s hearts with the Qur’an and Islamic morality, teach them the Qur’an and our Prophet’s (saas) Sunnah as the only guides for their lives.
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Does wearing lipstick when fasting break the fast?

What is the ruling on wearing lipstick during the day in Ramadaan?
Does it break the fast? Please note that some lipsticks have a slight
taste and some have no taste; some types of lipstick may be dry and
some may be moist.
Praise be to Allaah.
All kinds of preparations that are put on the outside of the body,
whether they are absorbed through the skin or not, and whether they
are for treatment, moisturizing, beautification or any other purpose,
do not break the fast unless they are swallowed by the fasting person.
The mere fact that it has ataste does not affect the fast so long as
one does not swallow anything.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked in Majmoo'
al-Fataawa (15/260):
What is the ruling on women using kohl and some cosmetics during the
day in Ramadaan? Do these things break the fast or not?
He replied:
Kohl does not break the fast of men or women according to the more
correct of the two scholarly opinions, but it is better to use it at
night if one is fasting.
The same applies to soaps, creams etc that are used to beautify the
face and are applied to the surface of the skin, including henna,
makeup and the like. There is nothing wrong with usingthem for one who
is fasting, but makeup should not be used if it will cause harm to the
face. And Allaah is the source of strength. End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about
the ruling on a fasting person using ointment to treat dryness of the
lips.
He replied:
There is nothing wrong with a person using ointment to moisturise the
lips or nose, or moistening them with water, or with a cloth andthe
like, but he should avoid anything that could reach the throat. But if
anything reaches the throat without him intending it to, there is
nosin on him, just as if he rinses his mouth and some water reaches
his throat by accident, his fastis not invalidated by that. End quote.
Majmoo' al-Fataawa (19/224).
Shaykh Ibn Jibreen (may Allaah preserve him) said in Fataawa 'Ulama'
Balad al-Haraam (201):
There is nothing wrong with applying creams to the body when fasting
if there is a need for that, because the cream only reaches the
surface of the skin and does not enter the body. Even if it is
absorbed by the pores it is not regarded as breaking the fast. End
quote.
And Allaah knows best.

If a person wants to cancel his intention whilst doing wudoo’, praying or fasting

The great scholar al-Sa'di says in al-Fataawa al-Sa'diyyah (p. 228):
Cancelling one's intention with regard to acts of worship is of two
types: one which does not have any effect, which is after the act of
worship has been completed. … The second is cancelling the intention
for the acts of worship when one is still doing it. … This means that
the act of worship is not valid.
Does this mean that if it occurs to me to break an obligatory fast, my
fast becomes invalid? What if that occurs to me but I donot form the
intention to break my fast, is that o.k.?What is the ruling on that?
Similarly in the case of wudoo', if in the middleof it I begin to
doubt whether there is some urine there, for example, then I do not
find any. Sometimes I form the intention to stop doing wudoo', then I
go back and complete it after not finding anything. Should I start
again from scratch because I stopped intending wudoo' in this case?.
Praise be to Allaah.
If a person forms the intention to stop doing anact of worship whilst
he isdoing it, it becomes invalid. No exception is made except in the
case of Hajj and 'umrah, which do not become invalid if the intention
is cancelled or even if a person declares that he is going to stop.
Rather the muhrim remains in ihraam until he has completed the rituals
or he exits ihraam because of being prevented from continuing.
It says in al-Mughni (1/278): If he started his prayer with a sound
intention, then he forms the intention to stop praying and exit from
it, then it becomes invalid. This was the view of al-Shaafa'i. End
quote.
It says in Zaad al-Mustanqi' in the chapter on prayer: If he decides
to end his prayer whilst praying or he becomes hesitant, then his
prayer is invalidated. In the chapter on fasting he said: The one who
forms the intention to break the fast has broken the fast.
But Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in
al-Sharh that hesitatingabout ending the prayer does not make the
prayer invalid. See: al-Sharh al-Mumti' (1/486). An example of
hesitating is if he hears someone knocking at the door, and he wonders
whether he should stop praying or carry on?
Thus it is clear that if a person decides to stop theact of worship,
it becomesinvalid, but if that was simply a thought that crossed his
mind, it does not invalidate the act of worship.
Based on this, if the idea of stopping the fast simply occurs to one,
it does not invalidate the fast until he decides and forms the
intention to break the fast.
Similarly, if whilst doing wudoo' he becomes uncertain as to whether
urine has come out of him, and he pauses and looks, but does not
intendto stop doing wudoo', andhe does not find anything,then his
wudoo' is not invalidated.
Similarly if he intends to stop doing wudoo' his wudoo' is
invalidated, andit is not permissible for him to complete it, rather
he must start all over again.
It says in al-Insaaf (1/151): If he cancels his intention whilst
purifying himself, what he has already done is invalidated, according
to the correct view. This was the view favoured by Ibn 'Aqeel and by
al-Majd in his commentary. And it was said that what has already been
done is not invalidated thereby; this was stated by al-Musannaf in
al-Mughni. End quote.
But one must beware of waswasah, because the shaytaan may come to a
person and make him think that something has come out of him, and the
person may get carried away with that and hardly be able to do any act
of worship without doubting about it, which may cause him hardship and
distress.

And Allaah knows best.