2] Reasons for doing the prostration of forgetfulness

2]
When is it prescribed for aworshipper to do the prostration of forgetfulness?.
Praise be to Allaah.
By the mercy of Allaah to His slaves, as one of the beauties of this perfect religion, Allaah has prescribed that His slaves may make up for shortcomings and mistakes that they make in their worship and cannot avoid completely, by performing supererogatory (naafil) acts of worship, praying for forgiveness and so on.
One of the things that Allaah has prescribed for His slaves to make up for shortcomings that may occur in their prayer is theprostration of forgetfulness, but it is only prescribed to make up for certain things; it does not make up for everything nor is it prescribed for everything.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the reasons for doing the prostration of forgetfulness, and he replied as follows:
The prostration of forgetfulness in prayer is generally prescribed for three reasons:
1- Doing something extra
2- Omitting something
3- Being uncertain
Doing something extra: for example, doing an extra bow (rukoo’), prostration (sujood), standing or sitting.
Omitting something: such as omitting an essential part of the prayer, or omitting one of the obligatory parts of the prayer.
Being uncertain: such as when a person is not sure how many rak’ahs he has prayed, whether it was three or four, for example.
In the case of doing something extra, if a person adds something tohis prayer – bowing, prostrating, standing or sitting – deliberately, thenhis prayer becomes invalid, because when he added it, that means that he did not do the prayer in the manner ordained by Allaah and His Messenger (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours (i.e., Islam),will have it rejected.” Narrated by Muslim, 1718.
But if he did that extra thing by mistake, then hisprayer is not invalidated, but he should do the prostration of forgetfulness after saying the salaam. The evidence for that is the hadeeth of Abu Hurayrah (may Allaahbe pleased with him) whosaid that when the Prophet (peace and blessings of Allaah be upon him) said the salaam after two rak’ahs in one of the two afternoon prayers, either Zuhr or ‘Asr, and they told him about that, he (peace and blessings of Allaah be upon him) did the rest of the prayer, then he said the salaam, then he prostrated twice (the prostration of forgetfulness) after sayingthe salaam. Narrated by al-Bukhaari, 482; Muslim, 573.
And Ibn Mas’ood (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) led them in praying Zuhr and he prayed five rak’ahs. When he had finished it was said to him: “Has something been added to the prayer?”
He said: “Why are you asking that?”
They said: “You prayed five (rak’ahs).”
So he turned towards the qiblah and prostrated twice. Narrated by al-Bukhaari, 4040; Muslim,572.
In the case of omitting something, if a person omits one of the essential parts of the prayer, one ofthe following two scenarios must apply:
Either he remembers it before he reaches the same point in the following rak’ah, so he has to go back and do that essential part of the prayer and whatever came after it,
Or he does not remember it until he reaches the same point in the following rak’ah, in which case the following rak’ah takes the place of the one in which he omitted that essential part, and he should make up the invalid rak’ah.
In either of these two cases, he should do the prostration of forgetfulness after saying the salaam.
For example: a man stoodup after doing the first prostration of the first rak’ah and did not sit or do the second prostration.When he started to recite Qur’aan he remembers that he had not done the second prostration or sat between the two prostrations. In that case he should go back and sit as between the two prostrations, then prostrate, then stand up and do whatever is left of his prayer, and do the prostration of forgetfulness after saying the salaam.
An example of one who did not remember until after he reached the samepoint in the following rak’ah is a man who stoodup following the first prostration in the first rak’ah and did not do the second prostration or sit between the two prostrations, but he did not remember that until he sat between the two prostrations in the secondrak’ah. In this case he should make the second rak’ah the first rak’ah, andadd another rak’ah to his prayer, then say the salaam then do the prostration of forgetfulness./ - - - :-> 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

Ruling on child passing in front of one who is praying

What is the ruling on an under-five year old child passing in front of a worshipper? If we were to stop him he will insist more on passing, or will sit where we prostrate, oron the worshipper’s head,especially if he is less thanthree years old.
Praise be to Allaah.
What you must do is stop him, because of the general meaning of the shar’i evidence concerningthat, including the words of the Prophet (peace andblessings of Allaah be upon him): “When one of you prays facing something that is screening him from the people, and someone wants to pass in front of him, let him push him back, and if he insists thenlet him fight him, for he isno more than a devil.” Agreed upon. What is meant by the phrase “let him fight him” is let him push him back forcefully. And Allaah is the Source ofstrength. End quote.
Majmoo’ Fataawa Ibn Baaz (29/327).
But if the child is passing frequently and stopping him will distract the worshipper from his prayer, then he should let him be and not focus on preventing him.
Al-Haafiz Ibn Hajar said in Fath al-Baari:
Ibn Battaal and others narrated that there was scholarly consensus that itis not permissible for him to move away from his spot in order to push him away, or to move a great deal in doing so, because that has a greater effect on the prayer than his passing in front of him. End quote.
And Allaah knows best./ - - - :-> 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

Does he have to wake his children who are seven years old to pray Fajr?

I have a daughter who is 7 years old, she prays Alhamdulillah. Do I have to wake her up for Fajr prayer, knowing that this made her dislike praying?.
Praise be to Allaah.
The father is like the shepherd of his householdand is responsible for his flock, as the Prophet (peace and blessings of Allaah be upon him) said. Based on that, he should educate his children and teach them to fulfil obligations and avoid haraam things. That includes telling them to pray when they reach the age of seven years, because of the report narrated by Abu Dawood (495) from ‘Amr ibn Shu’ayb, from his father, from his grandfather, whosaid: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Tell your children to pray when they are seven years old and smack them if they do not pray when they are ten, and separate them in their beds.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
But the father should be kind in teaching his small children how to pray, and he should encourage them by praising them, and giving them gifts and rewards so that they will get used to it and love it.
You can delay waking your daughter up until near sunrise, and encourage her to sleep early so that it will be easier for her to get up.
There is nothing wrong with you not waking her up on days when you think it will be too hard for her to wake up, because – for example – she went to sleep late or because it is very cold, and so on.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: I havea son who is about nine years old; should I wake him up for Fajr prayer?
He replied: Yes, if a man has children, male or female, who have reachedthe age of ten, he should wake them up. With regard to children who are younger than that, if he wakes them up so thatthey may pray on time, that is better, but there is no sin on him if he does not do that. But it is better to wake them up, because the Prophet (peace and blessings of Allaah be upon him) said: “Tell your children to praywhen they are seven tearsold and smack them if they do not pray when they are ten, and separatethem in their beds.” End quote from Fataawa Noor‘ala’l-Darb.
He was also asked: My sonis eight years old; should Iwake him up to pray Fajr?If he does not pray, am I sinning?
He replied: It seems that itdepends. If it is winter, forexample, and it is very cold, then there is nothingwrong with leaving him and telling him to pray when he wakes up. But if the weather is normal and there is no harm done by waking him up, then you should wake him up so that he will get used to praying with the people. Nowadays, praise be to Allaah, there are young boys between the ages of seven and ten whom we see coming with their fathers to pray Fajr. If a child gets used tothat from an early age there is a great deal of goodness in that. But if it causes hardship, then you do not have to wake them up. But when they wake up you should tell them to pray. End quote from al-Liqa’ al-Shahri (40/18).
And Allaah knows best./ - - - :-> 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

1a] If she is afraid that it will be found out that she has become Muslim,how should she pray?

1a]
And Maalik narrated from Naafi' that Ibn 'Umar said: If the fear is
greater than that, they may pray walking, standing on their feet, or
riding, facing the qiblah orotherwise. Naafi' said: I donot think that
Ibn 'Umar narrated it from anyone but the Messenger of Allaah (peace
and blessings of Allaah be upon him). End quote.
Indeed the fuqaha' have stated that the prisoner orthe one who is
afraid thathis being Muslim will be discovered should still pray.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (2/140):
If he flees from an enemy in a permissiblesense, or he flees from a
flood or wild animal or fire, and he cannot escapeit except by
fleeing, then he may pray in the manner that is permitted in the case
of extreme fear, whether he fears for himself or his property or his
family. If a prisoner fears for his life if he prays, or if someone is
hiding in a place, then they should pray howeverthey are able to. This
was stated by Ahmad with regard to the prisoner. If the one who is
hiding is sitting and cannot stand, or he is lying down and cannot
stand up or move, then he should pray according to his situation. This
is the view of Muhammad ibn al-Hasan. Al-Shaafa'i said: He shouldpray
and repeat it (later on), but this is not correct,because the one who
is afraid should pray according to what he is able to do, and he does
not have to repeat it, as isalso the case for one who is fleeing. It
makes no difference whether one is travelling or not, because what
makes it permissibleis fear of death, and that is the same in both
cases.
Whenever he can find a refuge to do his prayer, such as if the one who
is fleeing from a flood can climb to a high place and the one who
fears an enemy can enter a fortress where he will be safe from the
enemy's attack and from harm, then he should pray therethen come out,
and he does not have the right tooffer the prayer of extreme fear,
because that is only permitted in cases of necessity, so it is only to
be done when necessary. End quote.
To sum up: this girl has tooffer the five prayers, and it is not
permissible for her to omit any of them. But she may perform the
prayer in whatever way she can, which includes offering the prayer of
extreme fear if necessary.
And Allaah knows best./

1] If she is afraid that it will be found out that she has become Muslim,how should she pray?

1]
A non-Muslim girl wants to learn about Islam and testify to Islam in
front of Allah. She wants to pray and to do all religious commitments.
Is she permitted to pray dhuhr and 'asr only and leave the other
prayers due to the difficulty she will meet at home?.
Praise be to Allaah.
Firstly:
We ask Allaah to help andguide this girl and to open her heart to
Islam, and to fill her heart with the light of faith. We advise her to
do that and not to hesitate, and to announce her Islam to herLord, and
to bear witness to the testimony of Islam, and to do whatever she can
of its rituals.
Secondly:
The Muslim is obliged to offer the five prayers every day and night,
and it is not permissible to omit any of them, no matter what one's
excuse,so long as one is of sound mind.
If this girl cannot pray Maghrib, 'Isha' and Fajr forfear that her
family may find out that she is Muslim, then she should not avoid
praying, but shecan do the following:
1- Join Maghrib and 'Isha' at the time of the earlier or later
prayer, andpray them in secret. Reciting out loud in the prayers in
which Qur'aan is recited out loud, such asFajr, Maghrib and 'Isha', is
Sunnah, not obligatory. The same applies to raising the hands when
saying the opening takbeer and when saying the takbeers when changing
posture, and placing the right hand over the left when standing. All
of these are Sunnah actions.
2- She may limit herself to doing the pillars and essential parts
of the prayer. So she may recite al-Faatihah and not recite a soorah
after it, and she may recite just one tasbeehah when bowing and
prostrating. Thus she will be able to do the prayer in a few minutes.
Girls are usually able to close the door of their rooms for a few
minutes, such as when they changetheir clothes and the like, so she
can do the prayer during that time.
3- If she wants to do wudoo', she can do wudoo' in the bathroom
where no one can see her,as if she is relieving herself. If she is
unable to do wudoo' then she can do tayammum, even if she uses the
wall or furniture of the house andprays with this tayammum.
4- If we assume that shecannot hide from her family even for a few
minutes in which to pray, and she is afraid that if they find out she
is Muslim she will suffer realharm, then it is permissible for her to
pray whilst sitting, gesturing for the bowing and prostrating. If that
is not possible then she maypray sitting and intendingin her heart to
bow and prostrate, whilst facing the qiblah. If she is unableto face
the qiblah, then she may pray facing in any direction. If we assume
that she can only pray whilst lying down, then she may do that.
Thepoint is that prayer is not waived for one who is accountable under
any circumstances.
The basic principle concerning that is the verse in which Allaah
says(interpretation of the meaning): "Allaah burdens not a person
beyond his scope" [al-Baqarah 2:286] and the words of the Prophet
(peace and blessings of Allaah be upon him): "Pray standing, and if
you cannot then sitting, and if you cannot then on your side."
Narrated by al-Bukhaari (1117) and Abu Dawood (952).
The fuqaha' mentioned some cases in which the requirement to face the
qiblah and bow and prostrate is waived, such as when fleeing from a
wild animal or a flood or when fighting breaks out on the battlefield,
when there is not enough time to do the prayer properly with all its
essential parts.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/258):
To sum up: if the fear is so intense that one cannot pray facing the
qiblah or one needs to walk or is unable to do some of the essential
parts of prayer, either because of permissible flight from an enemy,
flood, wild beast or fire and the like, which one can only escape by
fleeing, or when engagingin fighting the enemy or when fighting breaks
out on the battlefield, and there is a need to charge and retreat and
stab and strike and chase, then he may pray according to his
situation, whether he is walking or riding, facing the qiblah if
possible, or facing any other direction if that is not possible.
If he is unable to bow andprostrate, he may gesture to indicate them,
and leanforward more for prostration than bowing, according to what he
is able to do. If he is unable to gesture, then it is waived. If he is
unable to stand or sit and so on, then they are waived. If he needs to
stab and strike and charge and retreat, he may do that. He should not
delay the prayer until the time for itis over because Allaah says
(interpretation of themeaning): "And if you fear(an enemy), perform
Salaah (pray) on foot or riding" [al-Baqarah 2:239]. And Maalik
narrated from Naafi' that Ibn 'Umar said: If the fear is greater than
that, they may pray walking, :->

Helping someone who faints during Jumu’ah prayers

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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.

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laxative, vermicide and as remedy for liver conditions.
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*.Carrot juice improves stomach and gastrointestina l health

Ruling on swimming when fasting

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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

If a fasting person travels during the day, he is allowed to break his fast

If I intended to fast from the night before, and I started fasting in the morning, then I decided to travel during the day, isit permissible for me to break my fast or do I haveto complete it?.
Praise be to Allaah.
Yes, it is permissible for a fasting person to break his fast if he travels during the day. This is the view of Imam Ahmad (may Allaah have mercy on him).
See al-Mughni, 4/345.
This is indicated by the Qur’aan and Sunnah.
Allaah says (interpretationof the meaning):
“and whoever is ill or on ajourney, the same number[of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
Whoever sets out during the day is “on a journey” so he may break his fast and avail himself of the concession granted to travelers.
With regard to the Sunnah: Ahmad (26690) and Abu Dawood (2412) narrated that ‘Ubayd ibn Jabr said: I traveled with Abu Basrah al-Ghifaari, thecompanion of the Messenger of Allaah (peace and blessings of Allaah be upon him), in a ship from al-Fustaat in Ramadaan. He set off thenlunch was brought (according to a report narrated by Ahmad: whenwe sent off from Marsana he ordered that his food be brought). Then he said:‘Come and eat.’ I said, ‘Can’t we still see the houses?’ Abu Basrah said: ‘Don’t you want to follow the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him)?!’
Ibn al-Qayyim said in Tahdheeb al-Sunan:
This is evidence for those who say that it is permissible for the traveler to break his fast on the day on which he travels during the day. This is one of the two reports narrated from Imam Ahmad, and the view of ‘Amr ibn Shurahbeel, al-Shu’bi and Ishaaq. It was also narrated from Anas and it is the view of Dawood and Ibn al-Mundhir.
Shaykh al-Islam Ibn Taymiyah said in Majmoo’al-Fataawa, 25/212.
If a traveler sets out during the day, is it permissible for him to break his fast? There are two well-known scholarlyviews, both of which werenarrated from Ahmad. Themore likely to be correct says that that is permissible, as it is provenin al-Sunan that some of the Sahaabah used to break the fast if they set out during the day, and they said that this was the Sunnah of the Prophet(peace and blessings of Allaah be upon him). And it is proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) intended to fast on a journey then he called for water and brokehis fast while the people were looking on.
See al-Sharh al-Mumti’, 6/217.
But he should not do that until he has started his journey and left his city. Itis not permissible for him to break his fast while he is still in his city.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/218):
If he sets out during the day, he is allowed to break his fast, but is that subject to the condition that he leaves his village first, or if he has decided to travel can he break his fast (before departure)?
The answer is that two views have been narratedfrom the salaf. The correctview is that he should notbreak his fast until he has left his city or village, because he is not yet traveling, rather he has the intention of traveling. Hence it is not permissiblefor him to shorten his prayers until he has left his town, so by the same token it is not permissiblefor him to break his fast until he has left his town./ - - - :-> 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

Ruling on eye drops for one who is fasting

If the bitter taste of eye drops enters the throat, does it break the fast? If you put the eye drops in during the day and then go to sleep, and do not know whether you swallowed it, what is the ruling?.
Praise be to Allaah.
The scholars differed concerning eye drops and whether or not they break the fast.
The view favoured by Shaykh al-Islam Ibn Taymiyah and by Shaykh Ibn ‘Uthaymeen, is that they do not break the fast.
Shaykh Ibn ‘Uthaymeen said:
Shaykh al-Islam Ibn Taymiyah was of the viewthat kohl does not break the fast, not even if the taste of the kohl reaches the throat. He said, this is not called food or drink, and it is not like food or drink, and it does not have the same effect as food or drink. There is no saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) which expressly indicates that kohl breaks the fast, and the basic principle is that it does not break the fast. An act of worship remainsvalid unless it is proven that it is invalidated. What he said is correct, even if a person can taste it in his throat. Based on the view favoured by Shaykh al-Islam, if a person puts drops in his eyes whilst fasting and tastes it in his throat, that does not break his fast.
Al-Sharh al-Mumti’,/ - - - :-> 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

He tasted the food and swallowed it by mistake

My wife asked me to help her make iftaar, and whilst I was helping her I checked the food for salt, forgetting that I was fasting. Did I break my fast by doing that? Because I was doing something that was not obligatory upon me according to sharee’ah or according to custom?
Praise be to Allaah.
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.
There is nothing wrong with a fasting person tasting the food if he needs to, if he does that by testing it with the tip of his tongue, then he spits it out without swallowing anything, whether the one who is fasting is a man or a woman.
But if the fasting person forgets and swallows it bymistake, there is no sin onhim, and he should complete his fast. This is because of the general meaning of the evidence which indicates that according to sharee’ah, the person who forgets is excused. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets that he is fasting and eats or drinks something, let him complete his fast, for it is Allaah Who has fed him and given him to drink.” (Agreed upon. Al-Bukhaari, 1399; Muslim1155).
And Allaah knows best./ - - - :-> 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

He was told that havingan injection breaks the fast so he broke his fast and made it up later on. What should he do?

Fate dictated that I shouldget pulmonary tuberculosis, and the treatment involved having a needle very day for a year, as well as othermedications three times each day. The treatment coincided with the beginning of Ramadaan, but despite that I began to fast the holy month. After 15 days of fasting, I went to take the injectionas usual at the health centre, and there the nurse asked me if I was fasting, and I said yes. His response what that I should stop fasting from that day onwards, so following his instructions I stopped fasting for the rest of Ramadan, and after that I made up the days that I did not fast. After I found out that injections do not invalidate the fast, I regretted it and felt that I had committed a great sin, even though my intention was clearly to fast the whole month despite my sickness. I blame that nurse who told me not to fast for therest of the month. I hope that you can advise me about the Islamic ruling concerning this.
Praise be to Allaah.
Firstly:
Injections that are given to sick people are of two types:
1- Those which contain nourishment. These cause the fast to be invalidated if one uses them deliberately.
2- Those which do not contain nourishment. These do not affect the fast, whether they are given via a vein (intravenous) or a muscle (intramuscular), accordingto the more correct of the two scholarly opinions, because they are neither food not drink, nor do they take the place of food or drink.
See question no. 49706 and 65632 . in which we quote some of the fatwas of the scholars concerningthis issue.
Perhaps this nurse was following the view of those who say that injections break the fast if they reach the stomach.
Whatever the case, the fact that you broke the fast based on his instructions, then made up the fasts that you missed, means that you have done what was required of you, and you do not have to do anything else.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who dyed her hair then her sister told her that that invalidates the fast, so she broke her fast then made it up. He replied: The answer to this question involves twothings, the first of which isthis woman who issued a fatwa without knowledge, because if a woman who is fasting dyes her hair, it does not invalidate the fast. The second issue has to do with this woman who received information that was not based on proper knowledge and broke her fast then made it up based on that fatwa. She does not have to do anything now, because she has done what was required of her. End quotefrom Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(19/226).
Secondly:
In your question you say: “Fate dictated that…” This is a common mistake, because fate has no will. The correct thing to say is:Allaah willed, or Allaah decreed.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about saying “Circumstances dictated that such and such should happen” or “fate willed that such and such should happen.”
He replied: Saying “fate decreed” or “circumstances decreed” iswrong, because circumstances refers to time, and time has no will. Similarly fate has no will either. Rather the OneWho decrees is Allaah, may He be glorified and exalted. If a person says “The will of Allaah dictated that such and such should happen,” there is nothing wrong with that, because will cannot be attributed to fate. End quote from Majmoo’ Fataawa Ibn ‘Uthaymeen (3/113).
We ask Allaah to heal you and give you good health,and to increase you in understanding and knowledge.
And Allaah knows best./ - - - :-> 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

Assalamu Alaikum - - 16.aug.thu

786. Ya Hakam (The Judge) One who recites this name frequently at night, many secrets will be revealed to him / her./- alhamdhulillaah

Lailat-ul-Qadr - The night of Power

In surah AL Qadr Allah (swt) clearly states: "Surely We revealed it
(the Holy Qur'an) on the grand night. And what will make you
comprehend what the grand night. The grand night is better than a
thousand months. The angels and Gabriel descend in it by the
permission of their Lord for every affair, Peace! It is till the break
of the morning." (97:1-5)

Eve of Destiny (Laylatul Qadr)

Eve of Destiny (Laylatul Qadr) is the night, which is the most blessed and excellent of all nights.A prayer during this night is superior to the prayer of a thousand months. The destiny forthe year is decided on this night. The Angels and Roohul Ameen (a highly dignified Angel) descend on this earth, with the permission of Allah (swt) & call onthe Imam of the time , and whatis ordained (by Allah) for everybody is presented before the Imam.
1. Take a Ghusl preferably near sunset time (wudhu also required) and Give/pre arrange for Sadqa/Charity tonight.
2. Recite two Rakats Salat , in every Rakat recite Sura-al-Hamd , and Sura Ikhlaas seven times.(for seeking protection against sinning for the seven organs ) After finishing Salat recite 70 times:
I seek the forgiveness of Allah and I repent before Him.
astaghfiru allaha wa atubu ilayhi
أَسْتَغْفِرُ اللّهَ وَأَتُوبُ إلَيْهِ.
It is reported from the Prophet (pbuh) that by the time the reciter will rise from his place Allah (swt) will have forgiven him and his parents. Try to first be really repentant for serious mistakes done, sincerely ask for forgiveness either by: (a) recalling 70 different sins OR (b) feeling remorseful for 10 sins of the 7 main organs: eyes, ears, tongue, hands, mouth, stomach + private parts OR (c) some particula r sins that you may have committed repeatedly OR (d) recalling the variety of punishments of different sins and finally resolve NOT TO Repeat them in the future, then only can one realistically expect to deserve the reward the HP has promised “Whoever performs this act will surely be forgiven by the Almighty even before here rises from his place".
3. Remember your sins & seek forgiveness . Recite 100 times
I seek the forgiveness of Allah, myLord, and I repent before Him.
astaghfiru allaha rabby wa atubu ilayhi
أَسْتَغْفِرُ اللّهَ رَبِّي وَأَتُوبُ إلَيْهِ.
Recite other Duas related to Repentance:- Munajat e Taebeen , Dua Tauba & Dua Kumayl .
4. The Holy Qur'an should be opened and placed in front, then one should recite:
When opening the qur’an and praying for your needs with the intercession of the qur’an, realize that while the qur’an is a cure forspiritual illness, it only benefits the pious ones and the evil doers are deprived of its illumination. Thus increase the chances for qur’an intercession to work on your behalf by earnestly followingthe rulings of the qur’an.
O Allah , in the name of this Holy Book sent by Thee, whatever there be inthe Book. Including Ism-e-A'azam and Asmaa-e-Husnaa and the things tobe dreaded, the things that may be expected and desired,( like blessings of Heaven). treat me as one of those who are free fromHell fire
Transliteration:
" Alaahumma inni asaloka be kitaabekal munzale Wa maa feeh, wa feehismokal akbaro wa asmaakal husnaa, wa maa yokhaafo Wa yurjaa an taj-alani min otaqaaeka minan-Naar" ,
Place the Holy Qur'an on ones head and say,
While placing the qur’an on the head. Remind yourself that true salvation can only be achieved by always keeping the rules of qur’an ahead of us to follow. The fact that we put the Qur’an on our head is a sign of respect and reverence. We beseech Allah by the thaqalayn - the speaking and the silent Qur'an. - Holy Qur'an (39:56) Pray for Aql/Intelligence to be Kamil ( complete) ,it is Kashe(submits) to quran & acquires Noor ( light) from it.
O Allah! I appeal to Thee inthe name of this Qur'an and the Rooh that was sent along with it, and in the name of the Momin (believer) whose praise is contained in this Book andThe obligation that is on them. No one else recognizes the right and truth more than Thee
Transliteration:
" Allaahumma be haqqe haazal Qur'an we be haqqeman arsaltahoo beh, Wa be haqqe kulle momenin madahtahoo feeh, we be haqqeka alaihim fa-laa ahada a'arafo be haqqeka mink "
After this repeat 10 times each: As you seek intercession of the Almighty (bika ya al…) and the 14 Infallibles( Ahlulbayt as) realizethat God is limitless in Mercy and the Infalliables are pure agencies for the distribution of divine mercy to all creations.
بِكَ يَا اللّهُ،
bika yaallahu
For Your sake, O Allah,
بِمُحَمّدٍ،
bi-muhammadin
for the sake of Muhammad,
بِعَلِيّ،
bi-`aliyyin
for the sake of `Ali,
بِفَاطِمَةَ،
bi-fatimata
for the sake of Fatimah,
بِالحَسَنِ،
bilhasani
for the sake of Hasan,
بِالحُسَيْنِ،
bilhusayni
for the sake of Husayn,
بِعَلِيّ بْنِ الحُسَيْنِ،
bi-`aliyyi bni alhusayni
for the sake of `Ali ibn Husayn,
بِمُحَمّدِ بْنِ عَلِيّ،
bi-muhammadi bni `aliyyin
for the sake of Muhammad ibn `Ali,
بِجَعْفَرِ بْنِ مُحَمّدٍ،
bi-ja`fari bni muhammadin
for the sake of Ja`far ibn Muhammad,
بِمُوسَى بْنِ جَعْفَرٍ،
bi-musa bni ja`farin
for the sake of Musa ibn Jafar,
بِعَلِيّ بْنِ مُوسَى،
bi-`aliyyi bni musa
for the sake of `Ali ibn Musa,
بِمُحَمّدِ بْنِ عَلِيّ،
bi-muhammadi bni `aliyyin :->

Staying up on Laylat al-Qadr and the ruling on celebrating it

How should we spend the night of Laylat al-Qadr? Is it by praying,
reading Qur'aan and the Seerah (Prophet's biography), listening to
sermons and lessons and celebrating that in the mosque?.
Praise be to Allaah.
Firstly:
The Messenger of Allaah (peace and blessings of Allaah be upon him)
used to strive hard in worship during the last ten nights of Ramadaan
as he did notdo at other times, praying and reading Qur'aan.
Al-Bukhaari and Muslim narrated from 'Aa'ishah (may Allaah be pleased
with her) that when the last ten days of Ramadaan began, the Prophet
(peace and blessings of Allaah be upon him) would stay up at night,
wake his family and tie his lower garment tight. According to Ahmad
and Muslim: he would strive hard in worship during the last ten nights
of Ramadaan as he did notdo at other times.
Secondly:
The Prophet (peace and blessings of Allaah be upon him) urged us to
spend the night of Laylat al-Qadr in prayer out of faith and in the
hope of reward. It was narrated from Abu Hurayrah (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) said: "Whoever spends the night of Laylat al-Qadr in prayer
out of faith and in the hope of reward, will beforgiven his previous
sins."
This was narrated by the group apart from Ibn Maajah. This hadeeth
indicates that it is prescribed to stay up and spend this night in
prayer.
Thirdly:
One of the best du'aa's that can be recited on Laylat al-Qadr is that
which the Prophet (peace and blessings of Allaah be upon him) taught
'Aa'ishah(may Allaah be pleased with her). It was narrated by
al-Tirmidhi, who classed it as saheeh, that 'Aa'ishah said: I said: "O
Messenger of Allaah, If I know which night is Laylatal-Qadr, what
should I say?" He said: "Say: Allaahumma innaka 'afuwwun tuhibb
al-'afwa fa'fu 'anni (O Allaah, You are All-Forgiving and You love
forgiveness so forgiveme)."
Fourthly:
With regard to singling out one night of Ramadaan and regarding that
as Laylat al-Qadr, this requires evidence. But the odd-numbered nights
during the last ten nights are more likely than others, and the night
of the twenty-seventh is more likely to be Laylat al-Qadr, because of
the ahaadeeth which indicate that.
Fifthly:
With regard to bid'ah (innovation), it is not permissible either in
Ramadaan or at other times. It was proven that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "Whoever innovates
anything in this matter of ours [Islam] that is not part of it will
have it rejected." And he said: "Whoever does any action that is not
part of this matter of ours will have it rejected."
With regard to the celebrations that are held on some nights of
Ramadaan, we know of nobasis for that. The best guidance is the
guidance of Muhammad and the worst of matters are thosewhich are
innovated.
And Allaah is the Source of strength. May Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions.

Should children be stopped from coming tothe mosque?

Should children be stopped from coming to the mosque with their mothers for Taraaweeh, because they cause too much trouble and disruption?
I asked Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) this question, and hereplied:
They should be allowed to come as it says in the ahaadeeth: “What is goodfor the earlier generation is good for the later generation.” And Allaah knows best

Following the imaam until he finishes Taraaweeh

The most correct opinion isthat the number of rak’ahsfor Taraaweeh is eleven, but I pray in a mosque where they do twenty onerak’ahs. Can I leave the mosque after the tenth rak’ah, or is it better to complete the twenty one rak’ahs with them?
Praise be to Allaah.
It is better to stay with theimaam until he finishes, even if he is doing more than eleven rak’ahs, because it is permissible todo the extra rak’ahs, as theProphet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imaam until he finishes, Allaah will record it as if heprayed the whole night” (reported by al-Nisaa'i and others. Sunan al-Nisaa'i, Baab Qiyaam Shahr Ramadaan), and because the Prophet (peace and blessings of Allaah be upon him) said: “Prayer at night should be two by two (rak’ahs), and when dawn approaches, pray one for witr.” (Reported bythe seven; this version reported by al-Nisaa'i).
There is no doubt that adhering to the Sunnah of the Prophet (peace and blessings of Allaah be upon him) is better and brings more reward, so long as it is done properly and without haste, but if itis the matter of a choice between leaving the imaam because of the number of rak’ahs or going along with the extrathat he does, it is better to go along with him, because of the ahaadeeth referred to above. At the same time, you should advise the imaam to follow the Sunnah.

Is the du’aa’ of Witr obligatory, and what should a person say if he cannot memorize it?

I have noticed that it takes me time to learn a certain dua or surah by heart .i know that dua -e -qunood is farz in 3 witr prayer of the isha prayer...i always used to read some other surah instead of this dua as i didnot know the dua by heart but i recently found out that it is farz so i triedto learn the dua but it is taking me time...so for several days i have been doing this that when i do 3 witr , in the third rakah iread from a book which i pick up from the side table during the prayer..i still face the qiblah when ipick it up, infact i do not have to move to pick it up....i want to know if thatis allowed that u read a surah or dua from a book during the prayer.
Praise be to Allaah.
1 – There is noting wrong with reading the du’aa’ of Qunoot from a piece of paper or a booklet in Witrprayer until one is able to memorize it, after which you can stop reading it and can recite it from memory. It is also permissible to recite Qur’aan from the Mus-haf during naafil prayers for those who have not memorized a lot of Qur’aan.
Shaykh Ibn Baaz was asked about the ruling on reading Qur’aan from the Mus-haf in Taraaweeh prayer, and what the evidence is for that from the Qur’aan and Sunnah.
He replied:
There is nothing wrong with reading from the Mus-haf when praying at night during Ramadaan because that will enable the believers to hear all ofthe Qur’aan. And because the evidence of sharee’ah from the Qur’aan and Sunnah indicates that it is prescribed to recite Qur’aan in prayer, which includes both reading it from the Mus-haf and reciting it by heart. It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that she told herfreed slave Dhakwaan to lead her in praying night prayers during Ramadaan,and he used to read from the Mus-haf. This was narrated by al-Bukhaari (may Allaah have mercy on him) in his Saheeh, in amu’allaq majzoom report.
Fataawa Islamiyyah, 2/155
2 – It is not obligatory for the du’aa’ of Qunoot to bein the words narrated from the Prophet (peace and blessings of Allaah be upon him); rather it is permissible for the worshipper to say other words or to add to them. Even if he were to recite verses from the Qur’aan that include words of supplication, that would be sufficient. Al-Nawawi (may Allaah have mercy on him) said: Note that there is no specific du’aa’ for Qunoot according to the preferred point of view. Any du’aa’ that is said will serve as Qunoot, even if one recites a verse or verses from the Qur’aan that include words of supplication, thiswill count as Qunoot, but it is better to recite the words that were narrated in the Sunnah.
Al-Adhkaar al-Nawawiyyah, p. 50
3 – As for what the brother mentions about reciting Qur’aan instead ofthe du’aa’ of Qunoot, there is no doubt that he should not do this, because the purpose behind Qunoot is du’aa’ orsupplication. Hence if these verses include words of supplication, it ispermissible to recite themas Qunoot, for example, the verse in which Allaah says (interpretation of themeaning):
“Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower”
[Aal ‘Imraan 3:8]
4 – With regard to what the brother says about Qunoot being obligatory, this is not correct, becauseQunoot is Sunnah. Based on this, if a worshipper omits Qunoot, his prayer is still valid.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about theruling on reciting the du’aa’ of Qunoot in Witr during the nights of Ramadaan, and whether it is permissible to omit it.
He replied:
Qunoot is Sunnah in Witr and if a person omits it sometimes, there is nothing wrong with that.
And he was asked about aperson who always recites Qunoot in Witr every night – was that narrated from our forebears (the salaf)?
He replied:
There is nothing wrong with that, rather it is Sunnah, because when the Prophet (peace and blessings of Allaah be upon him) taught al-Husayn ibn ‘Ali (may Allaah be pleased with him) to say Qunoot in Witr, he did not tell him to omit it sometimes or todo it all the time. This indicates that either is permissible. Hence it was narrated that when Ubayyibn Ka’b (may Allaah be pleased with him) led the Sahaabah in prayer in the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him), he used to omit Qunoot some nights;perhaps that was in order to teach the people that itis not obligatory. And Allaah is the Source of strength.

3] Dividing Qiyaam al-layl into two parts during the last ten days of Ramadan

3a] The reason why some people object to that is that it is contrary
to what is customary among the people of their countries and most of
the people nowadays; and because ofignorance of the Sunnah and reports
and of the practice of the Sahaabah, Taabi'oon and the imams of Islam;
and because of what some people think, that our prayer during thelast
ten days is a kind of salat al-ta'qeeb which was regarded as makroohby
some scholars, but thatis not in fact the case, because ta'qeeb is a
voluntary prayer offered in congregation after finishing Taraweeh and
Witr.
This is how all the fuqaha'defined ta'qeeb, as a voluntary prayer
offered in congregation after finishing Witr immediately after
Taraweeh. From these words it is clear that prayer offered in
congregation before Witr is not ta'qeeb. End quote.
Shaykh Saalih al-Fawzaan said in Ithaaf Ahl al-Eemaan bi Majaalis
Shahr Ramadaan:
In the last ten days of Ramadan, the Muslims increase their efforts in
worship, following the example of the Prophet (blessings and peace of
Allah be upon him) and seeking Laylat al-Qadr which is better than a
thousand months. Those who pray twenty-three rak'ahs at the beginning
of the month break it up during the last ten days, so they pray ten
rak'ahs at the beginning of the night, calling it Taraweeh, and they
pray ten at the end of the night, making them lengthy, and following
it with three rak'ahs of Witr, which they call qiyaam. This is a
variation in naming only. In fact all of it may be called Taraweeh or
it maybe called qiyaam. As for those who pray eleven or thirteen
rak'ahs at the beginning of the month, they add ten rak'ahs to that
during the last ten days, which they pray at the end of the night,
making it lengthy, makingthe most of the virtue of the last ten days
and increasing their efforts to do good. They have a precedent among
the Sahaabah and others whoprayed twenty-three rak'ahs, as stated
above. Thus they combine the two opinions: the opinionwhich favours
offering thirteen rak'ahs during the first twenty days and the opinion
which favoursoffering twenty-three during the last ten days. End
quote.
For more information please see question number 82152 .
And Allah knows best.

3] Dividing Qiyaam al-layl into two parts during the last ten days of Ramadan

3]
I hope that you could tell me about the opinions of the scholars with
regard tothe ruling on dividing Taraweeh prayers in the last ten days
of Ramadan into two parts: at the beginning of the night andat the
end, as is done in many mosques. Please also mention the evidence if
possible.
Praise be to Allaah.
What is mustahabb duringthe nights of Ramadan is to spend them in
qiyaam, prayer and worship, and tosingle out the last ten nights for
extra worship and striving, seeking forgiveness and mercy andseeking
Laylat al-Qadr which is better than a thousand months.
Moreover, Taraaweeh prayer is regarded as a kind of Qiyaam al-layl and
they call it Taraweeh because people take brief breaks between
rak'ahs. Hence the matter is broad in scope, and it is permissible for
a person topray whatever he wants ofrak'ahs, at whatever time of the
night he wants.
It says in al-Mawsoo'ah al-Fiqhiyyah (34/123):
There is no difference of opinion among the fuqaha' with regard to it
being Sunnah to pray during the nights of Ramadan (Qiyaam al-layl),
because the Prophet (blessings and peace of Allah be upon him) said:
"Whoever spends the nights of Ramadan in prayer, out of faith and
seeking the reward of Allah, his previous sins willbe forgiven."
The fuqaha' said: Taraweeh is the qiyaam (Qiyaam al-layl) of Ramadan.
Hence it is best to spend most of the nightin it, because it is Qiyaam
al-layl. End quote.
What many imams do nowadays -- especially in the last ten days of
Ramadan -- leading the people in Taraweeh prayerimmediately after
'Isha', then going back to the mosque in the last part of the night to
pray qiyaam, is something that is prescribed and it is not forbidden.
There is no reason to suggest it is not allowed. What is required is
to strive hard in the last ten days according to one's ability. If a
person breaks up his night between prayer, resting, sleeping, and
reading Qur'aan, then he has done well.
Shaykh 'Abd-Allaah Abaabateen said, as is narrated in al-Durar
al-Saniyyah (4/364):
In response to what some people do of objecting to the one who prays
more during the last ten days of Ramadan than he usually did in the
first twenty days, on the grounds that this is more than is usual and
is ignorance of the Sunnah and the practice ofthe Sahaabah, Taabi'een
and imams of Islam,
We say: There are hadeeths from the Prophet(blessings and peace of
Allah be upon him) which encourage praying Qiyaamal-layl during
Ramadan, and particularly emphasiseit during the last ten days.
Once it becomes clear that there is no specific numberof rak'ahs for
Taraweeh, and that the time for it according to all scholars is from
after the Sunnah of 'Isha' until the break of dawn, and that spending
the night in worship is a confirmed Sunnah, and that the Prophet
(blessingsand peace of Allaah be upon him) prayed taraweeh for many
nights in congregation, then how can anyone object to the one who
prays more during the last ten nights than he did at the beginning of
the month? So during the last ten days,he prays at the beginning of
the night, as he did at the beginning of the month, or a little, or a
lot, without praying Witr, for the sake of those who are weak and want
to limit themselves to that; then after that he does more prayers in
congregation and calls all of it qiyaam ortaraweeh.
Perhaps the one who objects to that is confused by what many of the
fuqaha' say, that it is mustahabb for the imam not to pray more than
oneincludes than one khatmah (reading of the entire Qur'aan), unless
the people behind him prefer to do more than that. The reason they
gave for not doing more than one khatmah is the hardship that may be
caused for thepeople behind him, not because doing more than that is
not prescribed in sharee'ah. So from their wording we may conclude
that if people behind him want to do more than one khatmah, that is
good, as was clearly stated in the words of the scholars.
As for what many of the common people say, calling what is done at the
beginning of the night Taraweeh and the prayers offered after that
qiyaam, this is what the uneducated people say. Rather all of it is
qiyaam and taraweeh. The qiyaamof Ramadaan is called Taraweeh because
they used to have a rest (yastareehoona) after every four rak'ahs
because they used to make the prayers lengthy. The reason why some
people object to that is that it is contrary to what is customary
among the people of their countries and most of the people nowadays;
and because of ignorance of the Sunnah and reports and of the practice
of the Sahaabah, Taabi'oon and the imams of Islam; :->

Always reciting Qunoot in Witr every night

What is the ruling on reciting the du'aa' of Qunoot every night after Witr?.
Praise be to Allaah.
There is nothing wrong with that. The du'aa' of Qunoot is Sunnah and
the Prophet (blessings and peace of Allah be upon him) used to recite
Qunoot. He taught Qunootand the words of Qunoot in Witr to al-Hasan,
so it isSunnah. If you recite it every night, there is nothing wrong
with that, and if you omit it on some occasions so that the people
will know thatit is not obligatory, there is nothing wrong with that
either. If the imam omits Qunoot on some occasions so that the people
will know that is not obligatory, there is nothing wrong with that.
When the Prophet (blessings and peace of Allah be upon him)
taughtal-Hasan Qunoot, he did not tell him to omit it on some days.
This indicates that if he does it persistently, there is nothing wrong
with that.

Is Laylat al-Qadr different in different countries?

Is Laylat al-Qadr the samenight for all Muslims, or is it different in
different countries?.
Praise be to Allaah.
It is the same night, even thought it starts at different times in
differentcountries. So in the Arab lands it begins when the sun sets
in those countries, and in African countries it also begins when the
sun sets there, and so on. Whenever the sun sets in a people's land,
it has begun for them, even if that process lasts more than twenty
hours. So for one group ofpeople their night is regarded as Laylat
al-Qadr, then for the next group of people, their night is regarded as
Laylatal-Qadr. And there is no reason the angels cannot descend to one
group of people and also another.
And Allah knows best.

2a] About the hadeeth, “There is no i‘tikaaf except in the three mosques”

2a]
-2-
Differences in reports from Hudhayfah (may Allah be pleased with him). It was narrated fromhim via other chains of narrators that he said: There is no i‘tikaaf except in a mosque in which prayers are offered in congregation. And he did not limit it to the three mosques at all.
Ibn Hazm (may Allah havemercy on him) said in al-Muhalla (5/195), after mentioning this differenceof opinion:
We say: It is uncertain whether this is from Hudhayfah or someone else, and something uncertain cannot be definitely attributed to the Messenger of Allah (blessings and peace of Allah be upon him). If he (peace be upon him) had said, “There is no i‘tikaaf except in the three mosques”, Allah would have preserved it and there would have been nouncertainty concerning it. So we are certain that he (peace be upon him) never said it. End quote.
-3-
The senior Sahaabah did something other than that. ‘Ali ibn Abi Taalib (may Allah be pleased with him), ‘Aa’ishah and Ibn ‘Abbaas all issued fatwas stating that i‘tikaafmay be observed in any mosque in which prayers in congregation are held, and there is no proof that any of the Sahaabah differed from them concerning that. Rather this action (i.e., observing i‘tikaaf in the mosque) was well-known among them in all regions, with no objection to it, apart from what was narrated from Hudhayfah (may Allah be pleased with him). And Allah knows best. This was stated by Shaykh Sulaymaan al-‘Alwaan.
To sum up, it is not correct to attribute this hadeeth to the Prophet (blessings and peace of Allah be upon him). It is the individual opinion of Hudhayfah in which he differed from the rest of the Sahaabah (may Allah be pleased with them), as he also differed from the apparent meaning of the Holy Qur’aan which states that i‘tikaaf may be observed in any mosque, as Allah says (interpretation of the meaning): “while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187]. It is not appropriate to go against the apparent meaning of the Qur’aan and the actions of the majority of the Sahaabah on the basis of one mawqoof report concerning which there is some uncertainty, as it was not narrated by the authors of Saheehs or Sunans, and none of the earlier fuqaha’ issued any fatwa on that basis. Although some of the later scholars were of this view, their ijtihaad concerning this matter was incorrect.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) said in al-Sharh al-Mumti‘ (6/504):
It is Sunnah to observe i‘tikaaf in any mosque in the world, not only in the three mosques, as it was narrated from Hudhayfah ibn al-Yamaan (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf except in the three mosques.” This is a da‘eef (weak) hadeeth.
The fact that it is da‘eef is indicated by the fact that Ibn Mas‘ood (may Allah bepleased with him) doubted it and said: Perhaps they got it right and you got it wrong, or they remembered and you forgot. Thus he regarded this ruling and this report as unsound.
As for the ruling, it is to befound in the words: They got it right and you got it wrong. As for his doubting the report, it is reflected in his words: They remembered and you forgot. Human beingsare prone to forgetfulness.
If this hadeeth is saheeh, then what it means is thatthere is no perfect i‘tikaaf,i.e., in other mosques apart from the three, just as prayers offered elsewhere are lower in status than prayers offered in the three mosques.
The fact that it is general in meaning and includes all mosques is indicated by the words of Allah (interpretation of the meaning): “while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187].
Moreover, how can this ruling in the Book of Allahbe for the ummah that stretches from east to west, then we say that it is not valid except in the three mosques? It is far-fetched to suggest that the ruling is mentioned in general terms to the Muslim ummah then to say that this act of worship is not valid except in three mosques. End quote.
And Allah knows best./

2] About the hadeeth, “There is no i‘tikaaf except in the three mosques”

2]
Imam al-Albaani said in his essay Qiyaam Ramadan, in the section on i‘tikaaf: “Then I came across a clear saheeh hadeeth which singles outthese mosques: ‘There is no i‘tikaaf except in the three mosques.”’ And he pointed out that it is a hadeeth of Hudhayfah narrated by al-Tahhaawi, al-Bayhaqi and al-Isma‘eeli, and hence in al-Silsilah al-Saheehah. What is the ruling on this hadeeth? What could we learn from it concerning i‘tikaaf? i.e., do we understand that it is prohibited to observe i‘tikaaf anywhere but in the three mosques or do we learn from this hadeeth that perfect i‘tikaaf cannot be done except in the three mosques? In either case, what is the proof?.
Praise be to Allaah.
Firstly:
The Qur’aan and Sunnah, and scholarly consensus, indicate that it is mustahabb to observe i‘tikaaf in the mosques.
Allah, may He be exalted, says (interpretation of themeaning):
“and We commanded Ibrâhim (Abraham) and Ismâ'il (Ishmael) that theyshould purify My House (the Ka'bah at Makkah) forthose who are circumambulating it, or staying (I'tikâf), or bowingor prostrating themselves (there, in prayer)”
[al-Baqarah 2:125].
“And do not have sexual relations with them (your wives) while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187].
More than one of the scholars narrated that there was consensus on that. See: al-Ijmaa‘ by Ibn al-Mundhir, 47; al-Mughni,3/122
Although the scholars differed concerning the description of the mosquein which it is prescribed toobserve i‘tikaaf, there is hardly any difference of opinion among the fuqaha’ that it is permissible to observe i‘tikaaf in the mosque in which Jumu‘ah prayer andprayers in congregation are offered. There was no report of any difference ofopinion concerning that except from some of the Taabi‘een.
We have discussed this issue previously on our website in the answers to questions no. 49006 and 48985 .
Secondly:
With regard to the hadeeth mentioned in thequestion, “There is no i‘tikaaf except in the threemosques,” it is a hadeeth from the great Sahaabi Hudhayfah ibn al-Yaman which was narrated from him via Sufyaan ibn ‘Uyaynah from Jaami‘ ibn Abi Raashid from Abu Waa’il: Hudhayfah said to ‘Abdullah, meaning ibn Mas‘ood (may Allah be pleased with him): Are you observing i‘tikaaf between your house and the house of Abu Moosa when you know that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf exceptin al-Masjid al-Haraam or in the three mosques”? ‘Abdullah said: Perhaps you have forgotten and they remembered, or you made a mistake and they got it right.
But the companions of Sufyaan ibn ‘Uyaynah differed concerning it.
Some of them narrated it as being the words of the Prophet (blessings and peace of Allah be upon him). They were:
Muhammad ibn al-Faraj, recorded by al-Ismaa‘eeli in Mu‘jam Shuyookhihi, 2/112; Mahmoud ibn Adam al-Marwazi, recorded by al-Bayhaqi in al-Sunan, 4/316; Hishaam ibn ‘Ammaar, recorded by al-Tahhaawi in Bayaan Mushkil al-Athaar, 7/40; Sa‘eed ibn Mansoor, as recorded in al-Tahqeeq fi Ahaadeeth al-Khilaaf by Ibn al-Jawzi, 2/127.
Some of them narrated it as being the words of Hudhayfah, as if the isnaad ends with him (and not with the Prophet(blessings and peace of Allah be upon him)). They were:
‘Abd al-Razzaaq in al-Musannaf, 4/348; Sa‘eed ibn ‘Abd al-Rahmaan and Muhammad ibn Abi ‘Umar,reported by al-Faakihi in Akhbaar Makkah, 2/149
The more correct view – and Allah knows best – is the mawqoof report which goes back to Hudhayfah, i.e., he said these words on the basis of his own opinion and ijtihaad, and he did not hear it from the Prophet (blessings and peace of Allah be upon him). That is for the following reasons:
-1-
This text is narrated as the words of Hudhayfah (may Allah be pleased with him) by another chain of narrators. It was narrated by Ibn Abi Shaybah in al-Musannaf (2/337) and also by ‘Abd al-Razzaaq (4/347) via Sufyaan al-Thawri from Waasil al-Ahdab from Ibraahem al-Nakha‘i who said: Hudhayfah came to ‘Abdullah and said: Is it not amazing that your people are observing i‘tikaaf between your house and the house of al-Ash‘ari? – Meaning in the mosque. ‘Abdullah said: Perhaps they got it right and you got it wrong! Hudhayfah said: Do you not know that there is no i‘tikaaf except in three mosques: al-Masjid al-Haraam [in Makkah], al-Masjid al-Aqsa[in Jerusalem] and Masjid Rasool-Allah (blessings and peace of Allah be upon him) [in Madinah]? There is no difference between observing i‘tikaaf in it or in this market of yours..
The report of Ibraaheem al-Nakha‘i from ‘Abd-Allahibn Mas‘ood is acceptable to the scholars. See: Jaami‘al-Tahseel, 141; Sharh al-‘Ilal, 1/294 :->

Taking pills to prevent menses in order to observe i’tikaaf

I want to sit in Aitikaaf. This would be my third time I will be in
Aitikaaf. My menses date will be somewhere in the last 10days of
Ramadaan. There are pills available nowadays to stop the periods. I
have used them while I sat in Aitikaa for the first time as my menses
date was there. But this time I am afraid to use them as I had cancer
and I have been operated and went through Chemotherapy. When I was
diagnosed to cancer I did neeeyat that may ALLAH grant me health and I
will sit in Aitikaaf. Now it the matter of my promise with ALL MIGHTY
ALLAH. What should I do? Should I consult a doctor to knowif the pills
would be no harm or shall I not sit in Aitikaaf? Please tell me as I
am very worried.
Praise be to Allaah.
Firstly:
We ask Allaah to heal you and grant you good health, and to keep your
spiritual and worldly affairs safe and sound.
Secondly:
It is permissible to take pills to prevent menses in order to be able
to do actsof worship such as i'tikaaf,'umrah and Hajj, but that is
subject to the condition that they should not be harmful to the body.
As you are suffering from thedisease that you mentioned, you have to
consult the doctor before taking these pills, and make sure that they
will not conflict with your treatment or cause any harm to you. The
Muslim is enjoined to take care of his body and not harm it, because
Allaah says (interpretation of the meaning):
"And do not kill yourselves (nor kill one another). Surely, Allaah is
Most Merciful to you"
[al-Nisa' 4:29]
"and do not throw yourselves into destruction"
[al-Baqarah 2:195]
and the Prophet (peace and blessings of Allaah be upon him) said:
"There should be neither causing harm nor reciprocating harm."
Narrated by Ahmad and Ibn Maajah (2341), classed as saheeh by
al-Albaani in Saheeh Ibn Maajah.
It says in al-Adaab al-Shar'iyyah (2/463): It is haraam to use as a
remedy anything that causes harm. End quote.
Based on this, if these pillsare harmful then it is not permissible
for you to take them, and you can start i'tikaaf, then if your menses
comes then you should leave the mosque and stop i'tikaaf; this is
anexcuse for you to stop it, and in fact it will be obligatory for you
to do so because it is not permissible for a menstruating woman to
remain in the mosque.
But if they are not harmful then there is nothing wrong with your taking them.
And Allaah knows best.

He wants to observe i’tikaaf but he has an appointment with the doctor

I want to sit for iteqaf buti have an important apointment with my doctor . Can i go to the doctor while having iteqaf, eller i should not sit for iteqaf. please give me answer as early as possible so i become assure what should I do.
Praise be to Allaah.
I’tikaaf means staying in the mosque.
I’tikaaf is Sunnah and mustahabb, especially in the last ten days of Ramadaan, but it is not obligatory unless a Muslim has made it obligatory for himself by means of a vow. But if there is no vow, it is not obligatory.
See the answer to question no. 48999 .
The basic principle is that the person who is observing i’tikaaf should not exit the mosque except in the case of a need which cannot be met in the mosque, such as wudoo’, ghusl and relieving himself, because of the hadeeth of ‘Aa’ishah which says that when the Prophet (peace and blessings of Allaah be upon him) observed i’tikaaf, he did not enter the house except to relieve himself. Narrated by Muslim (297).
If you need to go to the doctor and this appointment cannot be delayed until after Ramadaan, then it seems that there is nothing wrong with your exiting the mosque to go to the doctor, then coming back to the mosque. Al-Nawawi (may Allaah have mercy on him) stated in al-Majmoo’ (6/545) that for a person in i’tikaaf who is so sick that it is too hard for him to stay in the mosque because he needs to be in his bed, and he needs to be helped and to be visited by the doctor etc, it is permissible for him toleave the mosque. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Jalasaat Ramadaaniyyah (1411 AH/ al-Majlis al-Saabi’, 144):
Whoever needs to see a doctor may leave, otherwise he should stay in the mosque. End quote.
And Allaah knows best.

Is it permissible for the one who is observing i’tikaaf to use the phonein order to help the Muslims?

Is it permissible for the one who is observing i’tikaaf to use the phone in order to help the Muslims?.
Praise be to Allaah.
Yes, it is permissible for the one who is observing i’tikaaf to use the phone to help the Muslims, if it isin he mosque where he is observing i’tikaaf, becausehe has not gone out of the mosque, But if it is outside the mosque then he should not go out for that. If he is a man who is needed to help the Muslims, he should not observe i’tikaaf, because helping the Muslims is more important than i’tikaaf, because helping others is benefiting both parties and good actions from which others also benefit are better than actions from which only the doer benefits, except in the case of actions that are regarded as requirements and obligations of Islam.
End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
Risaalah Ahkaam al-Siyaam wa’l-I’tikaaf/

1b] Ramadan 2012, The 27th Day

1b]
What is more, Darwinists also have to provide evidence for the scenario of one living thing’s physiology turning into that of another life form through mutation at the macro level. BUT THEY CANNOT EVEN CONTEMPLATE PRODUCING SUCH EVIDENCE. Because as theyknow full well, mutations destroy and ruin and occasionally entirely destroy the organism concerned.
· It addition, we need to make the following point very clear:mutations can never bestow any new data on an organism that is not already in its genome. That is impossible. The examples alleged to have “added new information” are all misleading. No new genetic information is ever added. All that happens is that information already existing in a living thing’s genes starts to be used bybecoming more visible as a result of variations.
· Breaks and dislocations in the bases that make up DNA CAN NEVER PRODUCE NEW INFORMATION. They do not equate to informationthat did not already exist being bestowed on a living thing. Darwinists are without doubt well aware of this. But they insist on depicting dislocations in genetic bases as new data. This is an example of Darwinist demagoguery.
You can read our statement about mutations here:
http://www.harunyahya.com/evolutiondeceit13.php
http://tr1.harunyahya.com/Detail/T/EDCRFV/productId/15117/
http://tr1.harunyahya.com/Detail/T/EDCRFV/productId/17132/
For evolutionist admissions that mutations have no evolutionary force, see:
http://www.harunyahya.com/books/darwinism/confessions_evolutionists/confessions06.php
For detailed information on how sickle cell anemia is not evidence for evolution, see: http://www.harunyahya.com/books/science/blood_heart/blood_heart_04.php
Hazrat Mahdi (as) Is Descended From TheLine Of The Prophet (saas)
Narrated by Ali (ra), the Messenger of Allah (saas) said:
Even if there remains only one day for the world, Allah, the Exalted, will send a man from the Ahl al-Bayt (People of the House) . (Sunan Abu Dawud, 5:92)
Days and nights will not end until one [Hazrat Mahdi (as)] from my Ahl al-Bayt rules the entire world. (Al-Uqayli, An-Najmu's-saqib fi Bayan Anna'l Mahdi min Awladi Ali b. Abu Talib Ale't-Tamam waal-Qamal)
Hazrat Mahdi (as) is from the line of my daughter Fatima. (Sunan Ibn Majah, 10:348)
Hear the glad tidings of Hazrat Mahdi (as). He is one from the Quraysh and from my Ahl al-Bayt. (Al-Muttaqi al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir az-Zaman, p. 13)
Hazrat Mahdi (as) is one of my children. His face islike a star shining in the sky. (Ali Ibn Sultan Muhammad al-Qaari al-Harawi al-Hanafi, Risalat Mashrab al Vardi fi Mazhabi 'l Mahdi)
All prophets are related toone another. Hazrat Mahdi(as) will also be of that line. These descendants are popularly known as sayyid. Hazrat Mahdi (as) will also be sayyid.
Allah refers in the Qur’an to messengers all related to one another. These verses indicate that Hazrat Mahdi (as) will share that same line of descent./

1a]Ramadan 2012, The 27th Day

1a]
Many people are unawareof this truth and think that their lives will be more comfortable if they disregard the Qur’an’s morality out of concern that it will restrict their enjoyment of life’s pleasures. However, such great errors and deceptions obscure the fact that such morality is easy to follow, for Allah, Who created humanity, is fully aware of what system of morality is best for His creation. Actually, what is difficult is to live in a society composed of individuals who do not know the boundaries thatAllah has set.
The İnvalidity Of TheFamous Darwinist Claim That ''Useful Mutations Do Exist.''
The false idea that useful mutations exist is a classicDarwinist claim. Although the whole scientific world knows, with absolute scientific evidence, that mutations have a destructive or fatal effect, this claim is still persistently made, out of a fear of humiliation. Because Darwinism is a theory that depends totally on mutations. All Darwinists know that if the destructive effect were to be mentioned just once, that would spellthe end of Darwinism. It isfor that reason they try togive the impression, citinginvalid and utterly pitiful examples, that mutations can be beneficial. But this is a complete deception.
· As we have set out many times before, mutations have a net harmful effect, with only 1% being neutral, though the latest scientific research has shown that even these can produce long-term damage in the organism. [1] The net harmful effect of mutations is not a psychological defense mechanism, but an explicit truth revealed by science.
· If Darwinists object to this, then they are directly flying in the face of science. Because this is not a matter of opinion, but an absolute scientific fact.
· It is impossible for mutations to bestow any useful characteristic. Under normal conditions, everything in a living body exhibits complete regularity, order and symmetry. In addition, these systems co-exist with the most delicate balances and exhibit a glorious complexity right down to the finest detail. Mutations are random interventions, such as with radiation, and mean breakages, impairments and dislocations. They INEVITABLY DAMAGE theseextraordinarily complex systems, with their regularity, symmetry and order. It is illogical and a violation of science to maintain anything else.
· The results atChernobyl, Nagasaki and Hiroshima were all the results of mutations. Under the effect of mutations, organisms with regular structures either died or suffered severe damage, and this harmful effect even manifested itself in subsequent generations.
· Darwinists generally cite various examples of immunity in order to try to corroborate their claims that “beneficial mutationsdo exist.” But these examples all consist of a variation or impairment in bacteria or immune cells.
· Sometimes, adislocation in a single DNAnucleotide, or base, can bestow immunity to an antibiotic on a micro-organism. But although this may be useful to the micro-organism, IT IS NOTA BENEFICIAL MUTATION. Because the mutation in question has actually harmed the micro-organism. The ribosome sequence belonging to the micro-organism has been impaired, and it prevents the antibiotic binding to the organism by damaging the lock andkey harmony. In other words, rather than there being any novelty in the micro-organism, we are looking at a loss of information.
· Mutations are literally like firing at a regular structure with a machine gun. Opening fireon a healthy structure willentirely do away with that structure. The fact that one bullet has no effect or destroys an existing infection in the body changes nothing. The organism will alreadyhave been killed by the other 99 bullets hitting it.
· The example that Darwinists cite with such examples is like a bullet healing the body bydestroying a single infection. The organism is devastated by mutations, but Darwinists concentrate on the one that heals this infection.
· Since the subject of mutations constitutes one of the most damaging points forDarwinists they engage indemagoguery by depicting minor instances of variation or the effects examined above as major evidence. The fact is, however, that the adherents of evolution, who maintain that all living things acquired their present symmetrical and complex structures byway of evolution, have to be able to cite examples of mutations that take place one after the other and are all beneficial, and that also bestow new information on the organism. :->

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.
:->/ - - - :-> 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

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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.