Helping someone who faints during Jumu’ah prayers

/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
In one of the Friday prayer , a person praying besides me got fainted and lied down unconsiously.
My question is , what should be done at this moment ? Should we alert others and cry for help or just wait for the prayer to end .
Please provide the answerin detail.
Praise be to Allaah.
And upon you be peace and the mercy of Allaah and His blessings.
This depends on what hashappened to this worshipper. If waiting until you have finished the prayer will cause him harm, then you should stop your prayer and helphim. If waiting until you finish will not cause him harm then you can help him after you finish the prayer. And Allaah knows best.
Fatwa of Shaykh ‘Abd-Allaah al-Ghadyaan.
In such cases you should act according to what youbelieve is most likely to be the case, with regard to whether waiting until the prayer is finished will cause harm or not. And Allaah knows best.

carrot

carrots, as raw fruits juice or in cooked form, are good for your health.
*.Dental Health
*.Anti-aging
*.Nourish Skin
*. Reduce the risk of stroke
*.Prevent heart disease
*. Improve Vision
*.Prevent Cancer
*.Prevents Diabetes
*.Carrots have antiseptic qualities and therefore, can be used as
laxative, vermicide and as remedy for liver conditions.
*. Carrot oil is good for dry skin . It makes the skin softer,
smoother and firmer.
*.Carrot juice improves stomach and gastrointestina l health

Ruling on swimming when fasting

/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
Can you swim while fasting for a school requirement?.
Praise be to Allaah.
The ruling on swimming when fasting depends on the following:
Firstly:
If the swimmer thinks it most likely that no water will enter his stomach through the mouth or nose, and he is a good swimmer and can guarantee that his fast will not be broken, then in that case there is nothing wrong with him swimming. The ruling is the same as that on doingghusl when fasting. The scholars have stated that that is permissible even if it is just for the purpose ofcooling down.
Al-Bukhaari (may Allaah have mercy on him) said: “Chapter on doing ghusl when fasting. Ibn ‘Umar (may Allaah be pleased with him) wetted his garment and put it on when fasting.”
Al-Sha’bi entered the hammam (bath) when fasting. And al-Hasan said:There is nothing wrong with the fasting person rinsing his mouth and cooling himself off … and Anas said: I have a tub which I keep immersing myself in when I am fasting.
Abu Bakr al-Athram narrated with his isnaad that Ibn ‘Abbaas entered the hammam when he was fasting, he and some of his companions, during the month of Ramadaan. Al-Mughni, 3/18
It says in Fataawa al-Lajnah al-Daa’imah (10/281):
It is permissible to swim during the day in Ramadaan, but the swimmer should take careto avoid letting water enter his stomach. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
There is nothing wrong with the fasting person swimming, and he may swim as he wants, and immerse himself in the water, but he must be careful to avoid letting water enter his stomach, as much as he can. This swimming will energize the fasting person and help him to fast, and whatever gives a person energy to carry out Allaah’s commands shouldnot be disallowed, for it issomething that makes it easy for people to carry out His commands. Allaah says in the verses on fasting (interpretation of the meaning):
“Allaah intends for you ease, and He does not want to make things difficult for you. (He wantsthat you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”
[al-Baqarah 2:185]
And the Prophet (peace and blessings of Allaah be upon him) said: “This religion is easy, and whoever overburdens himself in religious matterwill not be able to continue in that way.” And Allaah knows best. End quote.
He also said:
There is nothing wrong with a fasting person diving into water or swimming in it, because that is not among the things that break the fast. The basic principle is that things are permissible unless there is evidence toshow that they are makrooh or haraam. There is no evidence that swimming is makrooh or haraam, rather some of the scholars regarded it asmakrooh lest anything enter the swimmer’s throat without him realizing it. End quote.
Fataawa Ibn ‘Uthaymeen, 19/284, 285
Secondly:
If he thinks it most likely that water will enter his stomach because of swimming, then it is not permissible for him to do this, and it is haraam for him to go swimming during the day in Ramadaan. The evidence for that is the report narrated from Laqeet ibn Sabirah (may Allaah be pleased with him) who said: I said: O Messenger of Allaah, tell me about wudoo’. He said: “Do wudoo’ well, make the water go between your fingers and toes, and go to extremes in rinsing the nose, unless you are fasting.” Narrated by Abu Dawood (142) and al-Tirmidhi (788), who said it is hasan saheeh. Classed as saheeh by Ibn Hajar and al-Albaani.
Imam Ahmad said that a fasting person may immerse himself in water if he does not fear that it will get into his ears.
Al-Hasan and al-Sha’bi regarded it as makrooh toimmerse oneself in water,lest water get into the ears. al-Mughni (3/18).
Al-Adhra’i (one of the Shaafa’i fuqaha’) said:
If he knows that water usually enters his stomachwhen he immerses himself in water, and he cannot avoid it, it is haraam for him to immerse himself. End quote. Haashiyat al-Bujayrami (2/74).
The question now is: if he goes to extremes in rinsing his nose – and similarly if he immerses himself in water and swims during the day in Ramadaan – and water reaches his stomach without him intending it to, whether he thought it most likely that water would not enter his stomach or not – is he regarded as having broken the fast?
The scholars differed concerning that.
The first view is that of the majority of Hanafi, Maaliki and Shaafa’i scholars, which is that his fast is invalidated.
The second view is that it is not invalidated. This is the view of some of the Taabi’een, and is the view of the Hanbalis, and was the view favoured by Ibn ‘Uthaymeen (may Allaah have mercy on him). Al-Sharh al-Mumti’/

It is better for pregnant and breastfeeding women not to fast if it istoo hard for them to fast

Is it better for a pregnant woman not to fast or is it better for her to fast and put up with the hardship?.
Praise be to Allaah.
Firstly:
Whoever studies the rulings on fasting will findthat Allaah has prescribed it as something to be done in an easy manner, and that taking an easy attitude towards it is something that is belovedto Allaah. Hence Allaah says in the verses on fasting (interpretation of the meaning):
“Allaah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
If the hardship of fasting reaches such a level that there is the fear of harm, then it is haraam to fast inthat case. Hence the Prophet (peace and blessings of Allaah be upon him) said concerning a traveller who fasted even though it was so difficult: “It is not righteousness to fast when travelling.” Narrated by al-Bukhaari, 1946; Muslim, 1115.
And he said when some ofthe Sahaabah fasted on a journey although it was very difficult: “Those are the disobedient ones, those are the disobedient ones.” Narrated by Muslim, 1114.
Al-Nawawi said:
This is understood to referto those who were harmed by fasting. End quote.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) was never given the choice between two things but he would choose the easier of the two unless it was a sin; if it was a sin, he would keep the farthest away from it of all people.” Narrated by al-Bukhaari, 3560; Muslim,2327.
Al-Nawawi (may Allaah have mercy on him) said:
This indicates that it is mustahabb to choose the easier option so long as it is not haraam or makrooh. End quote.
Ahmad (5832) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah loves to see His concessions accepted as He hates to be disobeyed.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 564.
This evidence indicates that the easier an act of worship is on a person, the closer it is to the aims of sharee’ah.
Secondly:
The scholars stated that it is better for a sick person for whom fasting is difficult not to fast. Al-Qurtubi (2/276) said: It is mustahabb for him not to fast and no one fasts (in such a case) but one who is ignorant. End quote.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (4/404): Fasting is makrooh for a sick personfor whom fasting is difficult.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (6/356):
Thus we can see the mistake of some of those who try hard despite being sick, for whom fasting is difficult or may harm them, but they refuse to break their fast. We say: They are erring by not accepting the kindness of Allaah and theconcession He has granted, and by harming themselves. Allaah says (interpretation of the meaning):
“And do not kill yourselves”
[al-Nisa’ 4:29]
end quote.
See also question no. 1319 .
Thus it is clear that if fasting is too difficult for pregnant and breastfeeding women, it is better for them not to fast. In fact the scholars have clearly stated that it is haraam for them to fastif fasting will harm the foetus or child.
Al-Jassaas said in Ahkaam al-Qur’aan (1/252):
Either pregnant and breastfeeding women willthemselves be harmed by fasting or their children will be harmed. In either case, not fasting is better for them and fasting is not allowed in their case. If fasting will not harm them or their children, then they have to fast andit is not permissible for them to break the fast.
He also said (1/307):
Those who are sick, and women who are pregnantor breastfeeding, and every one who fears that he or his child may be harmed by fasting, shouldnot fast, because it is possible that the harm and hardship of fasting is a kind of difficulty. Allaah has stated in the Qur’aan that He does not want to cause any difficulties to us. This is akin to the report that when the Prophet (peace and blessings of Allaah be upon him) was given the choice between two things, he would always choose the easier of the two.
Ibn Muflih said in al-Furoo’ (3/35):
It is makrooh for pregnant and breastfeeding women to fast if there is the fear that they or their children may be harmed.
Ibn ‘Aqeel said that if a pregnant or breastfeedingwoman fears for the pregnancy or the nursing infant, it is not permissible to fast, and she must offer the fidyah. If there is no such fear then it is not permissible for her not to fast.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
The ruling on pregnant and breastfeeding womenis the same as that on those who are sick; if it is difficult for them to fast, then it is prescribed for them not to fast./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en