It is not permissible for you not to fast because of work

I come from a family of moderate means and I amworking during the
vacation doing work that is very difficult, to help my family with
their expenses. This job of minecoincides with the fast of Ramadan and
I cannot both work and fast. Is it permissible for me to fast at a
time other than Ramadan so that I can continue with my work? Please
advise me, may Allah reward you.
Praise be to Allaah.
What is required of the believer when Ramadan comes is to fast
Ramadan.If he is doing difficult work, he should reduce it so that he
can fast. He cando that by working in the time that suits him at the
beginning of the day, then refraining from the work that is too
difficult for him, so that he can complete his fast. Allah, may He be
glorified and exalted, has made the fastan obligation and one of the
five pillars of Islam.
The Prophet (blessings and peace of Allah be upon him) said: "Islam is
built on five (pillars): testimony that there is nogod but Allah and
that Muhammad is the Messenger of Allah; establishing prayer; paying
zakaah; fasting Ramadan; and pilgrimage to the House for the one who
is able to do that."
What is required of every Muslim man and woman is to fast this month,
and to beware of everything that may form an obstacleto that. Work
does not end and there are many times for it. It is possible for the
believer to do his work at night or at the beginning of the day so
that it will not be too difficult for him to work inthe middle of the
day.
The point here is that you have to look for means that will help you
to combine the two matters:fasting and working, in a way that will not
harm you. This is what you have to do. As for not fasting, that is not
permissible for you. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah have mercy on him)
Fataawa Noor 'ala al-Darb,

There is nothing wrong with giving food and drink to a mentally impaired person during the day in Ramadan

On the first day of Ramadan, I had a visit from an old lady who is one
hundred years old. Sometimes she is aware and sometimes she is not
aware. She asked me to make coffee for her, and I did that and brought
the coffee to her. Is there any sin on me for that? Pleasenote that I
told her that it was Ramadan. Please advise me, may Allah reward you.
Praise be to Allaah.
If it seems that she is mentally impaired and that she has become
senile, there is nothing wrong with your making coffee for her,
because sheis not obliged to fast. The fact that she is partly
rational, such as when shesays, 'Do such and such or bring me such and
such,' does not mean that she is of completely sound mind. In most
cases one who reaches the age of one hundred has become senile and has
changed. If it seems to you that she ismentally impaired and that she
is not fully aware, there is nothing wrong with her eating and
drinking. But if you think that she is fully of sound mind and that
she is being negligent, then do not give her coffee or anything else,
lest you arehelping her in falsehood. Allah says (interpretation of
the meaning):
"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness
andpiety); but do not help one another in sin and transgression"
[al-Maa'idah 5:2].
If a person asks for food in Ramadan and he is healthy and is Muslim,
he should not be given eitherfood or drink or cigarettes, and he
should not be helped in falsehood.
But if he is mentally impaired, such as one who has an intellectual
disability, has become senile, is insane or is very old, there is no
blame on them because fasting is waived in their case.

Ramadan is nearly over, but we are still Muslims

"Ramadan is over. Life goes on. But we are still Muslim, and Allah is
still our Lord. We still call to Allah even though we're not
surrounded by hundreds every night who are doing the same. We still
pray our salat because it's required of us inside of Ramadan and
outside of it.We hold on tight to this passion for seeking Allah's
great pleasure and we willfight for it if we feel it slipping.
We are not Ramadan Muslims, we are Real Muslims, and we act like it."

What to Say on Laylat al-Qadr, the Night of Power

The last ten nights of Ramadan are here. This is an amazing, powerful,
unique time. These days are the most spiritually charged days of the
year, more full of power than a great star or the mighty ocean. And
one of these days is Laylat al-Qadr, the Night of Power, equal to a
thousand months. Every prayer is magnified, every good deed is
multiplied exponentially.
What to say during Laylat al-Qadr? It is recommended to supplicate a
lot during thisnight. It is reported from 'Aisha (ra), that she said:
"OMessenger of ALLAH! What if I knew which night Lailatul-Qadr was,
then what should I say in it?" The Prophet (PBUH) said.- "Say.-
(Allahumma innaka 'affuwwun tuhibbul 'afwa fa'fu 'annee.)
"O ALLAH You are The One Who pardons greatly, and loves to pardon, so
pardon me."
[reported by at-Tirmithi]
I also wish to remind everyone that all difficulties pass, all
troubles pass. Hard times don't last, but strong people do! Worry if
you must, but do not fear. Allah is with you. He is TheForgiving, The
Merciful, The Loving, and the Giver of Peace. Call upon Him,
especially during this blessed time. You have no idea how much your
worship at this special time is valued. More than any of us can count.
SubhanAllah.

Let Ramadan Do Its Work

•*• Ramadan Mubarak! •*• Alhamdulillah for the arrival of this sacred
and special month! May Allah bless our brothers and sisters all over
the world.
Going into Ramadan, manyof us are experiencing hardships of some kind.
Some of us are dealing with painful relationship problems,
difficulties in our marriages, problems with in-laws, breakups, debt,
loneliness, or are struggling with feelings of shame and guilt.
Let's allow Ramadan to be a soothing balm for our souls. Let it purify
us. Let Ramadan remind us of Allah's immense and infinite favors. Let
Ramadan do its inner workon us, and when it's over let's not go back
to what we were.
If Ramadan allows us to climb ten steps higher on the ladder toward
Jannah, then maybe after Ramadan we fall back two or three steps, but
not all the way. Be better and stronger than we were. This holy month
will teach us, if we let it.
New Habits, Insha'Allah
I told my daughter Salma a few days ago – she just turned six years
old – that Ramadan is a time for giving up not only food and water,
but also bad habits. I said, "Let's make adeal. I will try not to lose
my temper when you misbehave, and you will work on being less grouchy
and more gratefulfor all your blessings." To my pleasure, Salma smiled
and said, "Okay, that's a deal."
Of course I don't want this to be a change in Ramadan only. I hope
that Ramadan will set me on a new course, enabling me to be a better
parent all year long, and will teach my daughter how to be more aware
of the ne'mah (blessings and provisions) in her life.
As for the fast itself, it is hard. Ramadan is in summertime, while
much of the world is suffering from heat and drought. When we get to
Maghreb, it's a relief and a joy to break fast, especially with family
and friends.
Even better than that is Allah's reward, which comes when we need it
most and least expect it, and is always greater than we can imagine,
Insha'Allah.
As the Messenger of Allah (sws) said, "The fasting person experiences
two joys: one when he breaks his fast, and one when he meets His Lord"
(Muslim).
Give Sadaqah and Make Dua'
Lastly, let's remember those who are suffering. Afghanistan and Yemen
are in the midst of famine. The Horn of Africa is withering from
drought. The people of Syria are struggling and dying as we speak.
Give sadaqah if you can, through organizations such as Islamic Relief
, Islamic Relief UK , and Life for Relief and Development .
And make dua'! Your dua' matters. The Prophet Muhammad, may God bless
him and grant him peace, said that there are three whose dua is never
rejected by Allah: a fasting person at the time of breaking fast, the
just rulerand the one who is oppressed.' (Ahmad,Tirmidhi)
O Allah, for You do we fast,and for You do we break our fast. All
praise is due toYou, who fed us, and gave us to drink, and made us
Muslims. Purify us during this month, relieve us fromour burdens, and
forgive us. – Ameen.

Freedom for Egypt and the Ummah

O Allah, make Egypt a beacon of freedom for the Arab world and all of
Africa. Bring relief to the Ummah, and let them breathe. Guide them
andkeep them on the light. Subhanaka wa bihamdik , Glory to You Allah
and praise to You.
Power to the people!!!
Mubarak the dictator is gone. But the January 25threvolution must
continue until all the corrupt old guard are gone. The killers and
torturers of Khaled Said and so many other innocents must be broughtto
justice. The voice of the people must be respected, and their freedom
assured.
What has happened is a huge first step, a historic moment. It is a
tremendous victory for thepeople and the youth. A new age has dawned
on Egypt. Now ahead lies the journey.
Alhamdulillah, wa Allahu Akbar.

Islam is a Game Changer

Islam is a game changer. Every other system, every human-made "ism" –
feudalism, tribalism, nationalism, monarchism, capitalism, communism,
fascism – treats human beings like commodities orless. Every other
system simply plays around with variables like distribution of wealth
and labor, or elevates one group of human beings based on lineage or
geography, while devaluing others to less-than-human status.
All these systems are fundamentally uncivilized, even barbaric.
Islam changes everything. Islam says, we're going to uphold the
fundamental dignity of all human beings.
"And We have certainly honored the children of Adam and carried them
on the land and sea and provided for them of the good things and
preferred them over much of what We have created, with [definite]
preference." – Quran, 17:70
Allah has honored all the children of Adam. Not onlyMuslims, not only
men, notone race or nation, not only the wealthy or beautiful, but all
humans. As for the nature of man, Allah says, "[So mention] when your
Lord said to the angels, 'Indeed, I am going to create a human being
from clay. So whenI have proportioned him and breathed into him ofMy
[created] soul, then fall down to him in prostration.'" – Quran,
38:71-72
A being into whom Allah breathed cannot help but be noble by nature.
Yes, we humans are corruptibleand shortsighted, but we don't have to
be. Our nature is pure. We can, at times, rise above our own
foolishness and become great.
When it comes to morality,Islam takes the approach of trusting human
beings to live by values like compassion, justice, fairness, help for
the poor, brotherhood and sisterhood, devotion to God, and
non-attachment to material luxuries.
That's what Islam is supposed to be!
This is why certain oppressive cultural practices found in parts of
the Muslim world are so abominable. I'm talking about so-called honor
killings, female genital mutilation, denial of education to women,
violence against religious minorities, etc. These practices must be
abolished. They are anathema to everything Islam represents.
Islam came to promote an idea of human dignity based on:
1- Our relationship with Allah;
2- The love and mercy we show one another;
3- The utilization of our free will for a higher purpose.
All human beings are created in the best of molds ( You Are Perfectly
Created ). All human beingsare born on the fitrah , the pure and
natural way, with an inborn inclination to recognize the Creator and
do good. Racism and nationalism are abhorred and abolished. Women
arerecognized as intellectual and spiritual beings, not property,
objects, or vassals.
That's Islam as it should be. It's a revolutionary system. Rather than
a limited material or tribal system, it is for the first time in
history a human system. If we're practicing anything less then we're
not practicing Islam. If we look down on certain races, if we hate
people because of their nationality or religion, if we subjugate
women, then we're practicing a fraud, and shaming ourselves before the
world.
Islam rises above everything that came before. Islam came to change
the world, and to elevate the essential nobility all human beings, a
nobility not based on nation or tribe, but on our eternal souls.
That's the call of Islam. That's the path we must follow.

1a] Sad love stories

1a]
One fine day, they decided to run away from their homes and meet the
next day under a mulberry tree near tomb of Ninus. Thisbe was the
first one to reach on spot and was waiting for Pyramus.
That's when the tragedy struck and story took a devastating turn.There
was a fountain nearby where a lioness came to quench her thirst. The
sight of lioness made Thisbe panic and she hurried to safety in some
hollow rocks nearby. While she was running she left her veil behind.
The lioness came near, sniffed the veil and tore it in his bloody
jaws. At that very moment, Pyramus arrived near the mulberry tree and
found the tattered blood stained veil. He thought that his love was
dead and was completely devastated. He blamed himself to be the cause
of Tisbe's death and in a moment of agony, pierced his chest with his
own sword. Tisbe, who was still hiding in the rocks, came out of her
hiding place and seeing the dead body of her lover, she was totally
shattered and grief-stricken. She also took the sword and killed
herself and thus one of the purest love stories ended in pain and
death.
Pocahontas and John Smith
Though love stories from different places are told in contrasting
styles and languages yet the charm of romance remains the same. Love
is like a blissful flow of emotion. Love knows no barriers, caste,
creed, discrimination and status. It dictates terms on its own and has
a habit of standing against allodds. How many times, have we come
across tales of love managing to survive despite the insurmountable
odds? Many times perhaps and yet we are nottired of love tales that
has a heart-breaking end. These tales belong to different centuries
but still manage to enthral us. Painful romantic stories are timeless
and have carved themselves in immortality. There are plenty of love
stories to be shared like Helen of troy and Paris, Abelard and
Heliose, Pygmalion and Galatea and Pocahontas and JohnSmith.
The story of Pocahontas and JohnSmith is a celebrated legend in the
history of America. Pocahontas was the daughter of Powhatan. She was
an Indian princess. Powhatan was the commanding chief of the
Algonquian Indians in the Tidewater region of Virginia. According to
legend, the first meeting between Pocahontas and John Smith took place
under unusual circumstances. John Smith was leading an expedition in
December 1607 and because of certain misunderstanding Indians
captivated him. Smith was taken to the residence of Powhatan where he
was tortured. But he was saved by Pocahontas who helped him
tremendously to get him out of his misery.
Pocahontas felt an instant liking for John Smith and found him
immensely attractive and appealing. Soon enough Powhatan adopted Smith
as his son and from there onwards, the friendship between Pocahontas
and Smith started taking deep roots. They started to come closerto
each other but destiny had some other plans. John Smith hadto return
back to England after getting badly injured due to gunpowder
explosion. Pocahontas was constantly worried about him and decided to
make a visit to the fort but unfortunately there she was informed that
Smith was dead.
Things started to change rapidly and soon after, Pocahontas was taken
prisoner by Sir Samuel Argall who had some devious plans of his own.
He demanded return of English prisoners from Powhatan in return of
Pocahontas. In the meantime, Pocahontas decided to become a Christian
during her captivity. Justa year later, she married John Rolfe. She
met John Smith after aneternal gap of eight years while visiting
London. This was also their last meeting.

1] Sad love stories

1]
True love, the moment you hear these magical words, some sweetest
imaginations start conjuring up in your mind. Love must have been the
first word that was felt, understood and expressed by humans. And why
only humans? Even animals give us some wonderful glimpses of love and
care. Though in this article, we will stick to some of the eternal
human love stories that have stayed through the course of human
civilization.
Every true lover must have read such wonderful love stories and would
have felt an invisible but strong connection. But not every love story
has a happy ending and if we look back at famous love stories, most of
them had a tragic end. So what is so fascinating about sad love
stories? Is it some sort of emotional and spiritual connection that
every true lover feels or goes through? Or a tragicend that makes the
story immortal? May be or may not be, but by the time you ponder over
this fact, let us go through some of the most famous love stories in
history and literature.
Sad Love story collection:
Tristan and Isolde
The heart-rending tale of Tristan and Isolde has gone through its iota
of story-telling sessions. The story takes place during medievaltimes
during the reign of King Arthur. The immortality of this tale is quite
evident from the wayit has been told and retold through numerous
stories and manuscripts. Isolde was name of the pretty daughter of the
King ofIreland. Her father had chosen King Mark of Cornwall for Isolde
and both got engaged. Tristan was nephew of King Mark who sent him to
Ireland to escort Isolde back to Cornwall and that'swhere the story
took a different turn. Love knows no boundaries and never cares for
any barriers.
Isolde and Tristan both sensed a strong sense of attachment and
fulfilment in each other. The seeds of love were sown but destiny had
something else in store. Isolde had to marry Mark ofCornwall but then
heart was longing for Tristan. As a result of that, the love affair
between the two continued even after her marriage.
They say, you cannot hide love and King Mark finally came to know
about their affair. Tristan was banned from Cornwall but King forgave
Isolde. Tristan was forced to move to Brittany where he encountered
Iseult and the similarity of her name with Isoldemade Tristan felt
attracted towards her. He kept looking for signs of Isolde in Iseult
and finallydecided to marry her. But Tristan's undying love for Isolde
did not let him consummate his marriage with Iseult. His hopes started
to fade away and soon grief-stricken Tristan fell severely ill.
In the deep recess of his heart, Tristan knew Isolde would be able to
cure him. He sent for Isolde and if Isolde agreed to come, the sails
of returning ship would be white. However, in casethe sails are black,
that would indicate Isolde has not decided tocome. The call of love
soon became evident as the sails were white but scorned love is
extremely dangerous. Iseult couldnot accept the return of Isolde and
subsequently lied to Tristan and told him that the sails were black.
Tristan could not take it and died of grief even before Isolde could
reach for her lover. The pain of Tristan's death did not spare and
Isolde either and she died soon after of a broken heart. Though, both
of them died yet gave the world something to remember for eternity.
Pyramus and Thisbe
Famous sad love stories- the title itself is self-explanatory. It's
really hard to pinpoint the exact number of historians, philosophers,
kings, psychologists and poets who have tried to explain love in a
different way and yet the underlying emotion always remains the same.
Love is a state of heart and no matter how many definitions you try;
you will always feel exhilarated and blessed once you are in love.
Evenwith closed eyes, you can feel its presence and your heart will
keep dancing on the melody of its beats. The intensity experienced
during love is truly unexplainable. Sharing love stories make us
remember and feel the eternal love and it completely redefines the way
oneexperiences love.
The story of Pyramus and Thisbe is touching but tragic. The story has
the power to move anyone who reads it. The fable has its origins in
the Roman Mythology. The tale of Pyramus and Thisbe has enthralled
many young loversover the centuries and it has lost none of its charm
even during the modern age. Pyramus was anextremely handsome man
whereas Thisbe was the most beautiful girl in the Babylonia. They both
were neighbours and had grown up together.
As they grew up, love blossomed but it was the forbidden fruit for the
lovers. Their parents were totally against them marrying each other
and that forced both of them to meet clandestinely if they could.
However, their parents could not suppress the lights of love burning
in the hearts of love birds. One fine day,:->

Story - The Foolish Brahmin

Birbal was always very famous for his generosity and his will tohelp
people as a service to them and the country. His fame reached out to a
simple but a foolish Brahmin, who wanted tobe called a Pandit. This
man reached Birbal and presented his query to him. Birbal was
completely surprised and couldn't understand why this foolish Brahmin
wants to be a pandit. The Brahmin was an uneducated man. Birbal
explained it to him that Pandits are educated and learned people, and
hence the title cannot be given to Brahmin, butthe foolish man kept
arguing about it that he wants Birbal to convince the rest of the
community to call him Pandit.
Birbal , being the witty man that he always was, came up with a unique
idea. He suggested Brahmin to pretend to be angry at anyone who
callshim Pandit. In fact he told him to throw stones at such people
and swear at them. Brahmin, who didn't even understand thebasis of it,
agreed to the solution. Birbal called upon his workers and guards, and
instructed them to call this foolish Brahmin, a Pandit. As Birbal's
workers had no option but to obey his instructions, they started
calling the man a Pandit. In a matter of moments,Brahmin reacted in a
very explosive manner. He not only started swearing at those people
but as directed by Birbal,threw stones at them and kept calling them
bad names.
Soon, the crowd started gathering as a result of this sudden burst of
angry shouts. It appeared to everyone that the Brahmin got irritated
by this very term, Pandit, and thus theystarted calling him the same
to tease him. Within few days the whole city had started to call him
Pandit, without even realizing the wit behind it. As a result, the
foolish Brahmin became extremely delighted and thanked Birbal again
and again for his generosity and intelligence.

Story - The Three Questions

Akbar and Birbal's relationship was exemplary in the kingdom at the
time of Akbar's rule. It was evident to the whole court that Akbar was
extremely impressed with Birbal. People would always have their eye
onBirbal's activities and behavior so they might find a glitch and
thus bring him down in king's eyes. Amongst these jealous souls,
remained a specific courtier who hated whenever Akbar encouraged and
praised Birbal. He always wanted to be the chief minister but sadly
enough; the seat was occupied by Akbar's very own Birbal.
The courtier finally expressed his anger to Akbar and challenged him
with three questions. He demanded that if Birbal could not answer
these questions, he should be demoted from the position, as he didn't
deserve to be the chief minister. Akbar, who always believed Birbal,
but yet, wanted to test his wit and intelligence agreed to the
challenge. He informed Birbal that if he didn't answer these
questions, he would be requiredto step off the seat.
The courtier asked the followingquestions:
How many stars span across thesky?
Where does the centre of earth exist?
The number of males and females in the world?
Birbal brought back his version of answers.
For the first question, he presented a sheep, and replied that the
number of hair on this sheep exactly equals the number of stars
spanning the sky, and to be sure, the courtier has full right to count
them.
For the second question, he drew couple of straight lines on ground
and stuck a metal rod inbetween them. He claimed thatit was in fact
the centre of the earth, and the courtier can measure it, to his own
precision.
The third answer was the most witty and humorous. He replied that the
number of males and females cannot be determined nor counted as there
are peoplelike the courtier who can neither be termed males nor
females and in order to know the exact number, such people would have
to be killed.
Akbar was surprisingly proud of his choice. As a result, Birbal
continued being the chief minister.

Indian short story - Birbal’s Khichdi

Once upon a time, Birbal and Akbar decided to take a stroll alongside
a beautiful lake. When thoughts took a turn, a simple question
occurred to Birbal: How far a man can go to have money? He expressed
it to Akbar, who while listening to Birbal sat downand touched the
water in the lake. He at once took his hand outas he realized the
stabbing cold in his hand. He exclaimed that no one would ever spend a
night in this cold water for any amount ofmoney. Birbal believed that
someone could. Akbar as determined on his belief as ever challenged
Birbal to bring one such being, and he would grant that man a total of
one thousand coins made of pure gold.
Birbal started his search, and kept looking for this one man
everywhere until he found one. This happened to be a poor guy who was
desperate enough to risk a whole night of severe cold to have the gold
coins reward.
Akbar when heard the news, appointed his trusty guards to make sure
that the poor guy stays in water for the whole night. Surprisingly,
the next morning, the poor man came to Akbar after completing his
challenge, all sound and healthy, and demanded his much awaitedreward.
Akbar couldn't believe it and asked that how he managed to spend the
whole night out there. The poor man talked abouta light post that he
saw around the lake which he kept in focus allnight. He believed that
by keepinghis attention focused on lamp, hemanaged to avoid thinking
aboutcold. To his surprise, Akbar refused to give him the gold coins
as he used lamp's energy tokeep himself warm.
The poor man all disappointed and hurt, informed Birbal. Birbal didn't
make it to the court next day. When Akbar inquired, Birbal conveyed
the message that he can't make it unless his Khichdi is ready. After
waiting for several hours, Akbar along with his guards went to visit
Birbal. Birbal had a pot of khichdi hanging from the roof of the room
severalfeet away from the fire. Akbar asked Birbal that how he expects
for a fire to cook khichdi from such a distance. Birbal very
intelligently replied that the same way the poor man received warmth
from a lamp post so far away from himself. Akbar once left speechless
and had to pay thepoor man at the end.

6b] Ramadan 2012, The 28th Day

not evident today: A capacity to replicate without the helpof proteins
and an ability to catalyze every step of protein synthesis.(Leslie
E.Orgel, "The Origin of Life on the Earth", Scientific American,
October 1994, Vol. 271, p. 78)
It is of course impossible for such a RNA to exist.
Hazrat Mahdi (as) Will Be Born In A BigCity And Then Come To Istanbul
The Messenger of Allah(saas) said: " … a man [Hazrat Mahdi (as)] of
the people of Medina (a big city) will come forth to Mecca. People
will bring him out against his will and swear allegiance to him
between the Corner and the Maqam. … (Mari' bin Yusuf Karami Hanbali,
Fawaid Fawaid al-Fikr fil Mahdi al-Montazar)
And on 69th page of Risalat al-Khuruj al-Mahdi,it is mentioned that
Hazrat Mahdi (as) "will come from the village ofKara." (Risalat
al-Khuruj al-Mahdi, p. 69)
The word "medina" is used in a metaphorical sense in the hadiths
handed down from the Prophet (saas). In other words, our Prophet
(saas) uses the word medina to mean very different things. There are
many large cities or "medinas" in the Islamic world. For that reason,
one can only tell in what sense the word medina is being used by
looking at other accounts on the subject.
In the hadith cited above, our Prophet (saas) says that Hazrat Mahdi
(as) willcome from medina, whereas in another hadith he says that
HazratMahdi (as) "will come from the village of Kara." Imam
al-Qurtubi's at-Tazkirah refers to Hazrat Mahdi (as) coming from the
western part of the Islamic countries . This statement shows that the
large city in which Hazrat Mahdi (as) will be born is in the western
part of the Islamic nations.
In another hadith, our Prophet (saas) tells his interlocutor that
Hazrat Mahdi (as) will perform the spiritual capture of medina, in
other words, a big city. In the account, because there were many
medinas (or big cities), theperson speaking to the Prophet (saas) was
uncertain which medina, in other words which big city, Hazrat Mahdi
(as) would achieve the spiritual conquest of. He therefore asked the
Prophet (saas) which medina (or big city) he meant.
The Prophet (saas) answered that this medina (city) was Constantinople
(Istanbul).
Narrated by ibn Amr, who said: "… The Messenger of Allah (saas) said,
'Six things will happen to this community: … The sixth isthe conquest
of medina.' Iasked, 'O Messenger of Allah, which medina?' He said,
'Constantinople [Istanbul].'" [This is the spiritual conquest of
Istanbul by Hazrat Mahdi (as).]
(Al-Barzanji, Al-Isha'ali-ashrat al-sa'ah, p. 204; Ahmad Diya ad-Din
al-Kamushkhanawi, Ramuz al-Ahadith 1/296)
Therefore, the word medina is used by the Prophet (saas) in this
hadith in the sense of a great city in order to referto Istanbul.
Another hadith reveals that HazratMahdi (as) will emerge from the city
that contains the sacred relics, including the sacred banner of our
Prophet (saas). The banner and other sacred relics of the Prophet
(saas) are currently kept in a special section of Istanbul's Topkapi
Palace.
It is related from Abdullah ibn Shurafa that:Hazrat Mahdi (as) will
have the banner of our Prophet (saas) with him. (Al-Muttaqi al-Hindi,
Al-Burhan fi Alamat al-Mahdi Akhir az-Zaman, p. 65)
He [Hazrat Mahdi (as)] willappear with the camel hair banner of the
Prophet (saas). That banner has four corners, isunstitched and black
in color. There is a halo on it.It has not been unfurled since the
death of the Messenger of Allah (saas), but it will be opened when
Hazrat Mahdi (as) appears. (Al-Muttaqi al-Hindi, Al-Burhan fi Alamat
al-Mahdi Akhir az-Zaman, p. 23)
As for signs, he [Hazrat Mahdi (as)] will have with him the shirt, the
sword, and the banner of the Messenger of Allah (saas). That banner
has never been unfurled since the death of the Prophet (saas). And, it
will not be unfurled until the appearance of Hazrat Mahdi (as).
(Al-Barzanji, Al-Isha'ah li-ashrat al-sa'ah, p. 164)
It appears from the abovehadiths that the sacred relics of our Prophet
(saas) are where Hazrat Mahdi (as) is, and that the banner will be
opened up when he appears. Since the sacred relics are in Istanbul, it
is clear that Hazrat Mahdi (as) will be in Istanbul, too.
However, one can also seefrom looking at other accounts that the city
of Hazrat Mahdi's (as) birth and the city in the west ofthe Islamic
world is a different medina or city from the one that he will
spiritually conquer. For example, it can be seen from the description
in this hadith that the city that Hazrat Mahdi (as) willcapture,
Istanbul, is one inwhich a dry path will be opened up in the sea, in
other words, in which a bridge system will be used.
During the conquest of Constantinople he [Hazrat Mahdi (as)] will
plant a standard when he goes to make ablution for the morning
prayer,.../

6a] Ramadan 2012, The 28th Day

6a]
Everyone, whether or not they take a great interest in this reality,
is by now well aware of it; the subject of Hazrat Mahdi (as) is being
discussed on domestic and foreign television and radio stations, on
chat programs, in newspapers and magazines, at conferences and on web
sites. There is no doubt that this is an important sign revealed in
the hadiths and foretelling the coming of Hazrat Mahdi (as):
"HAZRAT MAHDI (AS) WILL APPEAR, EVERYONE WILL SPEAK ONLY OF HIM, DRINK
OF HIS LOVE AND SPEAK OF NOTHING ELSE ." (Al-Muttaqi al-Hindi,
Al-Burhan fi Alamat al-Mahdi Akhir az-Zaman, p. 33)
People have not had thehonor of seeing a "Prophet" for the last 14
centuries. They have been unable to meet and see such a holy person
and to witness his deep faith, fear of Allah and superior moral
virtues. By Allah's leave, this time isnow the age when people will be
honored by a "Prophet" after 1400 years. Allah will send the Prophet
Jesus (as) back to Earth to support Hazrat Mahdi (as) in his struggle
against denial. On this second coming, the Prophet Jesus(as) will
adhere to the Qur'an and will be instrumental in the wholeChristian
world also obeying the Qur'an. The Prophet Jesus (as) will follow
Hazrat Mahdi (as) and they will establish theglobal dominion of
Islamic moral values under Hazrat Mahdi's (as) spiritual leadership.
This isa great blessing from Allah for people living in the current
century.
The İnvalidity Of TheClaim That ''Rna İs The Forebear Of Life''
The RNA world thesis is a supposed savior launched by Darwinists out
of a sense of despair at the failure of all experiments regarding the
beginning of life. But everyone who understands science and the
complexity of the cell will inevitably find it illogical for
Darwinists, who have never manufactured even a single protein, to make
such a claim. In the absence of a single protein of the first
imaginary cell they claim for the beginning of life, Darwinists claim
that RNA is responsible for the whole thing, in all its wondrous
complexity. Butwhen it comes to how RNA itself first appeared, they
are again, as always, silent.
· According to the RNA world thesis, a
hypothetical RNA molecule that came into being by chance manufactured
proteins in some way, after which DNA appeared by chance out of a need
for a secondmolecule to store all this protein information.
Darwinists, with their powerful imaginations, are still trying to
produce a single peptide bond in the laboratory, but seek to mislead
people by shamelessly propagating this impossible and unbelievable
scenario.
· Extraordinary complexity is a huge and insoluble
dilemma for Darwinists who are unable to account for how even a single
RNA nucleotide might have come into being.
· Even if we assume that the impossible happened
and came about by chance, proteins are still essential in order for
this entire mechanism to function. Inother words, RNA cannot perform
its function of producing a protein without proteins already being in
existence. Just like other proteins, in order for DNA and RNA to exist
and function, it is essential for the cell to exist beforehand, fully
equipped and with all its proteins and other organelles.
· A second major deception on this subject is the
claims maderegarding the function of RNA. RNA only contains
information about the structure of protein alone.RNA has no mechanism
tomanufacture protein.
· A protein is manufactured in an organelle called
the ribosome with the assistance of many enzymes as the result of
highly complex processes.The ribosome is a complex cell organelle
again made up of proteins. This therefore leads to the impossible
assumption that the ribosome, the proteins serving within it, DNA
andRNA all came about spontaneously at exactly the same time.
· The RNA world thesis, spoken of with
embarrassment by many scientists, is one of the most illogical
theoriesyet espoused by Darwinists, who are in a despairing state when
it comes to explaining the origin of life. Casually bringing up such
an illogical claim and depicting it as major scientific evidence is
another element of Darwinist demagoguery.
The eminent University of San Diego California evolutionist Dr. Leslie
Orgel, a colleague of Stanley Miller and Francis Crick, refers to the
possibility of "life beginning with the RNA world" as a "scenario."
Orgel sets out the characteristics that RNA would have to possess and
the impossibility of its doing so in an article titled "The Origin of
Life on the Earth" in the October 1994 issue of American Scientist:
This scenario could have occurred, we noted, if prebiotic RNA had two
properties not evident today:

6] Ramadan 2012, The 28th Day

6]
Allah has promised those of you who believe and do right actions that
He will make them successors in the land as He made those before them
successors, and will firmly establish for themtheir religion with
which He is pleased andgive them, in place of their fear, security.
"They worship Me, not associating anything with Me. Any who are
unbelievers after that, such people are deviators." (Surat an-Nur, 55)
Hazrat Mahdi (as), one of my children, comes intobeing, by the
blessing of Allah, when the Day of Judgment approaches andthe
believers' hearts weaken because of death,hunger, the disappearance of
the Sunnah, the emergence ofinnovations, and the loss of the means by
which to enjoin the right and forbid the wrong. His justice and
prosperity will ease the believers' hearts, and friendship and love
will settle between the non-Arab and the Arab nations. (Al-Muttaqi
al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir al-Zaman, p. 66)
According to the hadiths of Rasulullah (pbuh), the Mahdi and Jesus the
Messiah must have appeared by now. There isno alternative. Look,
thereare eight hadiths about it.Imam Suyuti says it. Rasulullah says
that 5600 years of the 7000-year lifespan of the world have passed.
What remains is 1400-1500 years. So everything will happen between
those 1400 and 1500 years. Since we are now in 1433, Jesus the Messiah
and the Mahdi must already have arrived. That is so clear as to leave
no room for any alternative explanation. (A9 TV, May 19, 2012)
The Timing Of The Coming Of The Prophet Jesus (as) And Hazrat Mahdi (as)
"The subject of the Mahdi"is one that has always occupied an important
place in the Islamic world,ever since the Age of Bliss.Hoping that
Hazrat Mahdi (as) will be instrumental in making the afflictions
Muslims have been going through, the intellectual systems based on
denial, unfair and unjust practices, conflicts and wars pervading the
worldto come to an end, believers have always awaited the coming of
this blessed individual in their own times and sincerely prayed to
Allah for it to come about.
The hadiths of our Prophet (saas) speak of Muslims eagerly awaiting
the coming of the ProphetJesus (as) and Hazrat Mahdi (as) ever since
the time of the Ashab al-Kiram (Companions of the Prophet [saas]). In
the hadiths, our Prophet (saas) also tells the believers who will live
in that time "to find and follow Hazrat Mahdi (as), even by crawling
over ice," and advises those who live to see this happy age to strive
to be worthy of this blessing from Allah:
Ibn Abi Shayba and Nuaim Ibn Hammad in Kitab Al-Fitan, and Ibn Majah
and Abu Na'im quoted from Ibnu Mas'ud. He said that: "... He
[HazratMahdi (as)] owns the earth and fills the earth with justice
which was previously filled with oppression and violence. WHOEVER OF
YOU LIVES TOSEE HIM, LET HIM CRAWL OVER SNOW TO HIM AND JOIN HIM.
Because he is Hazrat Mahdi (as)." (Al-Muttaqi al-Hindi, Al-Burhan fi
Alamat al-Mahdi Akhir az-Zaman, p. 14)
This blissful time, for which people have been deeply longing for
hundreds of years will, according to the indications in the hadiths,
last "for more than half a century." And little time now remains until
these historic glad tidings, of such great importance to the Islamic
world, finally come about. By Allah's leave, the timing given bythe
Prophet (saas) in the hadiths for the coming of Hazrat Mahdi (as) is
now imminent. The century weare living in, or "Hijri 1400s", is "the
century of the Mahdi," by Allah's leave. "The coming of the Prophet
Jesus (as) and Hazrat Mahdi (as)," that people have been keenly
awaiting and praying for over the centuries will, by His leave, take
place in this century. Sincere Muslims living in this century and who
eagerly, hopefully and enthusiastically await the coming of these
historic individuals will, insha'Allah, be able to enjoy the honor of
being among the Prophet Jesus' (as) and Hazrat Mahdi's (as) helpers,
friends and close followers. They will be able to support the Prophet
Jesus (as) and Hazrat Mahdi (as) in their intellectual struggle
against irreligious movements, in spreading the moral values of Islam
across the world, in uniting the Islamic world and in causing the
Christian world to follow the Qur'an and the true faith.
The hadiths of our Prophet (saas), books written by great Sunni
scholars, and all the statements by worthy scholars who were mujaddids
(revivers) and mujtahids (scholars who derive legal rulings) of their
own times, all point to the present century. Almost all the events
known as "The Portents of the End Times" have come about one after the
other "like the beads on a necklace."

5b]Which angels take the soul of the Muslim, the angels of mercyor the angels of wrath?

5b]
Allah has promised here, and that the one who mixed good deeds with
bad deeds will find himself in a mixed situation, so he will be
deprived of the glad tidings andgood situation and merciful treatment
by the angels, according to his situation and deeds.

And Allah knows best.

5a] Which angels take the soul of the Muslim, the angels of mercyor the angels of wrath?

5a]
It was narrated from al-Bara' ibn'Aazib (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said
-- in a lengthy hadeeth in which he described the situation of the
believer and the evildoer when their souls are taken --:
"… as for the evildoer, when he is about to enter the Hereafter and
depart from this world, the Angel of Death comes to him and sits by
his head. There comedown to him angels from heaven with black faces,
bringing with them sackcloth. They sit with him as far as the eye can
see. Then the Angel of Death and says, 'O evil soul, come out to the
wrath and anger of Allaah…' .
This was narrated by al-Haakim in al-Mustadrak (1/93) and classed as
saheeh by Shaykh al-Albaani in Ahkaam al-Janaa'iz (no. 108). The
hadeeth is also narrated in al-Sunan. Ibn Tooloon compiled in his book
al-Tahreer al-Mursakh fi Ahwaal al-Barzakh (p. 75-112) the hadeeths
and reports which speak of this matter.
But if we say that what is meantby the evildoer or the bad man in
these reports is the disbeliever who is mentioned in the other
reports, then all the versions of the hadeeth are in accordance, as
seems to be the case. So that means that there is nothing definite
about Muslims who commit wrong actions and major sins. And Allah knows
best.
Shaykh al-Shanqeeti (may Allah have mercy on him) said:
"Those whose lives the angels take while they are in a pious state
(i.e. pure from all evil, and worshipping none but Allaah Alone)
saying (to them): Salaamun 'Alaikum (peace be on you) enter you
Paradise, because of that (the good) which you used to do (in the
world)"
[al-Nahl 16:32 –interpretation ofthe meaning].
In this verse Allah, may He be glorified and exalted, stated thatthe
pious who obeyed the commands of their Lord and avoided that which He
forbade will have their souls taken by the angels when they are in a
good state, i.e., pure and free of shirk and sin -- according to the
soundest commentaries -- and they will give them the glad tidings of
Paradise and greet them with salaam..
This meaning is also stated elsewhere, as in the verses in which Allah
says (interpretation of the meaning):
"Verily, those who say: "Our Lord is Allaah (Alone)," and then they
stand firm, on them the angels will descend (at the time of their
death) (saying): "Fear not, nor grieve! But receive the glad tidings
of Paradise which you have been promised!"
[Fussilat 41:30]
"and its keepers will say: Salaamun 'Alaykum (peace be upon you)! You
have done well, so enter here to abide therein"
[al-Zumar 39:74]
"And angels shall enter unto them from every gate (saying):
24. "Salâmun 'Alaikum (peace be upon you) for you persevered in
patience! Excellent indeed is the final home!"
[al-Ra'd 13:23-24]
The glad tidings are given at thetime of death, and when they entered
Paradise from one gate, because they are glad tidings of good after
moving to the Hereafter.
From the description of those whose souls are taken when they are in a
good state and to whom it is said ' peace be upon you, enter
Paradise,' it may be understood that those who are not described as
pious will not be taken by the angels in that noble state or be
greeted or given glad tidings.
Allah has stated this meaning elsewhere, such as in the verses where
He says (interpretation ofthe meaning):
"Those whose lives the angels take while they are doing wrong to
themselves (by disbelief and by associating partners in worship with
Allaah and by committing all kinds of crimes and evil deeds)." Then,
they will make (false) submission"
[al-Nahl 16:28]
"Verily, as for those whom the angels take (in death) while theyare
wronging themselves (as they stayed among the disbelievers even though
emigration was obligatory for them), they (angels) say (to them): 'In
what (condition) wereyou?' They reply: 'We were weak and oppressed on
the earth.' They (angels) say: 'Was not the earth of Allaah spacious
enough for you to emigrate therein?' Such men will find theirabode in
Hell — what an evil destination!"
[al-Nisa' 4:97]
"And if you could see when the angels take away the souls of those who
disbelieve (at death); they smite their faces and their backs,
(saying): "Taste the punishment of the blazing Fire"
[al-Anfaal 8:50].
And there are other similar verses. End quote from Adwa' al-Bayaan, 3/3
Perhaps it may be said here -- and Allah knows best -- that the
situation of those who commit acts of disobedience and major sins, at
the time of death, varies according to their level of disobedience and
obedience. For the person who is one of those who affirm Tawheed and
are good and righteous, they will have the glad tidings and good
situation that Allah has promised here,...

5] Which angels take the soul of the Muslim, the angels of mercyor the angels of wrath?

5]
If a Muslim who sins dies, is his soul taken by the angels of mercy or
the angels of wrath? Please note that he prays, but hecommits some
sins such as looking at haraam things or listening to music.
May Allah reward you with good.
Praise be to Allaah.
Firstly:
The majority of texts that speak of this matter divide people intotwo
categories:
1. Believers. The angels of mercy take their souls and lift them
up to heaven with great care, coming with glad tidings, calling them
by the most loved of their names, so they feel joy, blessing and
happiness which makes them steadfast.
2. Disbelievers and hypocrites.The angels of wrath take their
souls, coming with harshness and warnings, and the gates of heaven are
closed in their faces, so they are thrown in the earth to face woe and
punishments asrecompense for what they did in this world of
wrongdoing, disbelief and enmity.
Allah, may He be glorified and exalted, mentioned that in the Holy
Qur'aan, where He says (interpretation of the meaning):
"By those (angels) who pull out (the souls of the disbelievers and the
wicked) with great violence.
2. By those (angels) who gently take out (the souls of the believers).
3. And by those that swim along(i.e. angels or planets in their orbits)"
[al-Naazi'aat 79:1-3].
Al-Haafiz ibn Katheer (may Allah have mercy on him) said:
Ibn Mas'ood, Ibn 'Abbaas, Masrooq, Sa'eed ibn Jubayr, Abu Saalih,
Abu'l-Duha and al-Suddi said: "By those who pull out" refers to the
angels, i.e., when they pull out the souls of the sons of Adam. There
are some whose soul is taken forcefully and they suffer when it is
taken out, and there are some whose soul is taken gently, which is
referred to in the verse, "and those who gently take out." Thiswas
stated by Ibn 'Abbaas.
It was also narrated from Ibn 'Abbaas that al-naazi'aat refers to the
souls of the disbelievers, which are taken out, then plunged into the
Fire. This was narrated by Ibn Abi Haatim. End quote.
Tafseer al-Qur'aan al-Kareem, 8/312
Secondly:
There is fear for the Muslim whocommits sin or is an evildoer -- and
what is meant is the one who persists in committing major sins or
transgresses against people and dies in that state. To which of the
two groups mentioned above does he belong? Is his soul taken by the
angels of mercy and treated in the same manner as the believers, or is
it taken by the angels of wrath and treated in the same manner as the
disbelievers?
This is a matter of the unseen and we have not found any textthat
clearly and definitively states the situation of the one who commits
major sins.
But there are some references that may indicate that the angelsof
wrath take the souls of those who commit major sins. For example:
1.
The hadeeth about the man whokilled one hundred people, then he
repented to Allah, may He be glorified and exalted. When he died, the
angels of mercy and the angels of wrath disputed as to which of them
would take hissoul and take it up to heaven. The story was narrated by
Abu Sa'eed al-Khudri from the Prophet (blessings and peace of Allah be
upon him):
The angels of mercy and the angels of torment disputed overhim. The
angels of mercy said: he came repenting and turning wholeheartedly
towards Allaah. The angels of torment said: He never did anything
good. Then an angel in the form of a man came to them and they
appointed him (to decide) between them. He said: Measure the distance
between the two lands, and whichever is closer, that is where he
belongs. So they measured it and they found that he was closer to the
land that he was heading for, sothe angels of mercy took him."
Narrated by al-Bukhaari (3740) and Muslim (2766).
Think about how the angels of wrath wanted to take the soul of this
sinner who had killed one hundred people. Were it notfor the sincerity
of his repentance, his soul would havefallen to the share of the
angels of wrath. So there is the fear forall of those who commit major
sins that the angels of wrath may take their souls if they do not
repent to Allah, may He be glorified and exalted.
2.
There are many hadeeths whichdescribe how the angels come to take the
soul of the one who is dying and take it up to the highest heavens;
these hadeeths compare and contrast the situation of the believers and
that of the disbelievers. In some of these hadeeths it says al-faajir
(evildoer) instead of al-kaafir (disbeliever). And in some of them it
describes him as al-rajul al-su' (the bad man). This may also indicate
that the one who commits major sins is in great danger in this regard.
...

Having a blood sample taken for testing does not invalidate the fast

Does having a blood sample of 5 cc taken have any effect on the fast?.
Praise be to Allaah.
That does not affect the fast because it is a little and does not make the fasting person weak.
Shaykh Ibn Baaz was asked about the ruling on a person who has blood taken when he is fasting in Ramadaan for the purpose of testing.
He replied:
A test of this nature does not affect the fast, rather it is excused, because it is something needed, and it is not like the things that are known to break the fast according to sharee’ah.
Majmoo’ Fataawa Ibn Baaz, 15/274.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa Arkaan al-Islam, p. 478, about the ruling on a fasting person having a blood test, and whether that breaks the fast.
He replied:
The fasting person does not break the fast by having blood taken for a test. If the doctor needs totake blood from the patient to test it, this doesnot break the fast, because it is a small amount of blood and it does not affect the body in the way that cupping does. The basic principle isthat the fast remains validand cannot be spoiled except by things for which there is shar’i evidence that they affect the fast. In this case there is no evidence that the fasting person breaks his fast because of this small amount of blood. With regard to taking a large amount of blood from a fasting person in order to donate it to a person whoneeds it, for example, then if a large amount of blood is taken which has the same effect on the body as cupping, this doesbreak the fast. Based on this, if the fast is obligatory then it is not permissible for anyone to donate a large amount of blood to anyone, unless the person who is to receive that blood is in dire need and cannot waituntil after the sun sets, and the doctors have decided that the blood of this fasting person will benefit him and will meethis immediate need for it. In this case there is nothing wrong with donating blood, and he may break his fast and eatand drink in order to regain his strength, and he should make up this day when he broke his 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

Does shaving the beard invalidate the fast?

Does shaving the beard during the day in Ramadaan invalidate the fast? May Allaah keep us and all the Muslims from shaving their beards.
Praise be to Allaah.
Firstly:
It is haraam for men to shave their beards during Ramadaan and at other times, because of the saheeh ahaadeeth which clearly enjoin allowing the beard to grow.
For example, the Prophet (peace and blessings of Allaah be upon him) said: “Be different from the mushrikeen: let your beards grow and trim your moustaches.” Narrated by al-Bukhaari, 5892; Muslim, 259.
And he said: “Trim the moustache and let the beard grow; be different from the Magians.” Narrated by Muslim, 260.
The great scholar Ibn Muflih (may Allaah have mercy on him) said:
Ibn Hazm stated that there was scholarly consensus saying that trimming the moustache and letting the beard grow are obligatory.
Al-Furoo’, 1/130
Shaving the beard is not one of the things that break the fast, but it does detract from the reward of the fasting person. The same applies to other sinssuch as lying, backbiting, and so on.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Does engaging in haraam kindsof speech during the day in Ramadan invalidate a person’s fast?
He replied:
If we read the words of Allaah (interpretation of the meaning):
“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183]
we will understand that that the reason behind the enjoining of fasting is so as to instill piety. Piety means giving up haraam things, and in general means doing what is enjoined and abstaining from what is forbidden.
The Prophet (peace and blessings of Allaah be upon him) said: “Whoeverdoes not give up false speech and acting in accordance with it, or ignorance, Allaah has no need of his giving up his food and drink.” Narrated by al-Bukhaari, 6057.
Based on this, it is most important that the fastingperson avoids haraam words and deeds. So he should not backbite aboutpeople, tell lies or spread malicious gossip amongst them; he should not engage in haraam transactions; and he should avoid all haraam things. If a person avoids such things for a whole month, then he will remain righteous for the rest of the year. But unfortunately many of those who fast do not differentiate between a day when they are fastingand a day when they are not fasting. So they continue to speak and act as they usually do, engaging in haraam actions such as lying, cheating and so on. You cannot sense the dignity of fasting in them at all. These actions do not invalidate the fast but they do detract from its reward, and when they are done continually they may cancel the reward of fasting altogether.

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

The blood that comes out from between the teeth does not invalidate his fast

Does the blood that comes out from between the teeth accidentally invalidate the fast or not? What if it does caused by the person himself, rather it is caused by another person hitting him by mistake? Please advise us,may Allaah reward you.
Praise be to Allaah.
The blood that comes out from between the teeth does not invalidate the fast, whether it comes outby itself or because of another person hitting him.
And Allaah is the source ofstrength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 10/267
But it is haraam for the fasting person to swallowthis blood; if he swallows it deliberately then his fast is broken./ - - - :-> 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

Coma in Ramadaan

What does a person have to do if he was in a coma when Ramadaan began because of a car accident, and he did not wake up until twenty-two days later?.
Praise be to Allaah.
This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) and he said:
According to the most sound opinion, if a personis unconscious and is in a coma because of sickness or otherwise, he is not obliged to pray, so he does not have to make upthe prayers he missed. As for fasting, he does have to make up the days that he did not fast whilst he was in a coma.
The difference between prayer and fasting is that prayer is done repeatedly,so if a person does not make up the prayers he missed, he will pray on the following day. But in the case of fasting, it is not done repeatedly. Hence a woman who menstruates has to make up the fasts she misses but not the 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

Fasting person swallowing saliva and mucus

Does saliva invalidate the fast during Ramadaan or not? Because I produce a lot of saliva especially when reading Qur’aan and when I am in the mosque.
Praise be to Allaah.
If a fasting person swallows his saliva that does not invalidate his fast even if there is a lot of it and if that happens in the mosque or elsewhere. However if it isthick like mucus, he should not swallow it, rather he should spit it out into a tissue or whatever if he is in the mosque.
And Allaah is the Source ofstrength. May Allah send blessings and peace upon of Prophet Muhammad and his family and companions.
Al-Lajnah al-Daa’imah li’l-Buhooth wa’l-Ifta, 1-/270.
If it is asked, is it permissible to swallow mucus deliberately?
The answer is:
It is haraam to swallow mucus whether one is fasting or not, because it is considered to be dirty and it may carry diseases produced by the body. But it does not break the fast if a fasting person swallows it, because it does not come from blood and swallowing it isnot regarded as food or drink. If he swallows it after it reaches the mouth, it does not break the fast. From the words of Shaykh Muhammad ibn‘Uthaymeen, may Allaah have mercy on him. See al-Sharh al-Mumti’, 6/428./ - - - :-> 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

Suhoor is not a condition for fasting to be valid

except ramadan can i go fasting like every mondayand thursday with doing sahur like i could not get up for fajr and sahur in this case can i fast without sahur?
Praise be to Allaah.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: “Suhoor is not acondition for fasting to bevalid, rather it is mustahabb (recommended), because the Prophet (peace and blessings of Allaah be upon him) said: “Have suhoor, for in suhoor there is blessing.” (Agreedupon)./ - - - :-> 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

Wet dream during the day in Ramadaan, and the meaning of the hadeeth “Bad dreams come from the Shaytaan”

When I was fasting in ramadan I slept after fajir,and I had ISTIHLAM ( Dream of sexual intercorse) and I had a manu ( clear liquid)coming out, my question is, does my fasting for that day is excepted if I continued, even though I didn't have control over it, my secondquestion is that those kinds of dreams come form the IBLESS, but IBLESS is locked in the skies in Ramadan?
Praise be to Allaah.
Having a wet dream during the day in Ramadaan does not invalidate the fast, because this is a matter that is beyond a person’s control, and he cannot prevent it. Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”[al-Baqarah 2:286]
“If a man experiences a wet dream this does not invalidate his fast, because it was involuntary on his part; it is similar to the case when something enters his throat whilst he is sleeping.”
See al-Mughni by Ibn Qudaamah, vol. 3, p. 22
The Standing Committee was asked about a man who had a wet dream during the day in Ramadaan – what is the ruling on that? They replied:
Whoever has a wet dreamwhilst he is fasting or is ina state of ihraam for Hajj or ‘Umrah, there is no sin on him and he does not have to offer expiation (kafaarah). It does not affect his fast, but he doeshave to do ghusl to cleanse himself from janaabah (impurity) if maniy (semen) was emitted.
Fataawa al-Lajnah al-Daa’imah, vol. 10, p. 274
Ihtilaam (wet dream) means seeing intercourse in one’s dream.
This is one of the things that Allaah has created in human nature for men and women alike. Hence itwas narrated from Umm Salamah the Mother of the Believers that she said: “Umm Sulaym the wife of Abu Talhah came to the Messenger of Allaah(peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, verily Allaah is not shy of (telling you) the truth. Is it necessary for a woman to take a bath (ghusl) after she has a wetdream?’ The Messenger ofAllaah (peace and blessings of Allaah be upon him) said, ‘Yes, if shenotices a discharge.’” (Narrated by al-Bukhaari, al-Ghusl, 373; Muslim, al-Hayd, 471).
What is meant by a wet dream is when a person who is sleeping imagines intercourse.
And al-Bukhaari narrated from Abu Salamah that Abu Qutaadah al-Ansaari said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Dreams come from Allaahand bad dreams come from the Shaytaan. So if any one of you sees a dream that he dislikes, let him spit drily to his left side and seek refuge with Allaah from it, and it will not harm him.” (al-Ta’beer, 6488; Muslim, al-Ru’yaa, 4196). This does not mean that the Shaytaan is the one who causes that.
The fact that the maarids (strong jinns) are chained up during Ramadaan doesnot mean that the devils stop whispering into people’s hearts and urging them to do evil; but that happens to a lesser extent in Ramadaanthan in other months. Theeffects of this are well known and can be seen.
Ibn Hajar said: the fact that bad dreams are mentioned in conjunction with the Shaytaan means that they share his characteristics of lying and exaggeration, etc., unlike true dreams which are mentioned in conjunction with the name of Allaah by way of honour, even though all of them are created and decreed by Allaah.Fath al-Baari, 12/393/ - - - :-> 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

4a] The basic goal of i’tikaaf – why have the Muslims forsaken this Sunnah?

4a]
2- The Prophet (peace and blessings of Allaah be upon him) strove
to seek that night before he was told when it is. So he started with
the first ten days, then he observed it during the middle ten, then he
continued to observe i'tikaaf during thelast ten days, when he was
told that it is in the last ten days. This is the utmost effort to
seek Laylat al-Qadr.
3- The Sahaabah (may Allaah be pleased with them) followed the
Messenger of Allaah (peace and blessings of Allaah be upon him),
because they started i'tikaaf and continued with him until the end of
the month, because they were so keen to follow hisexample.
4- The Messenger of Allaah (peace and blessings of Allaah be upon
him) was compassionate towards his companions and showed mercy to
them, because he knew that i'tikaaf was difficult for them. So he gave
them the choice between staying with him or of leaving, and said: "…so
whoever among you wishes to observe i'tikaaf let him do so."
There are other aims of i'tikaaf as well, including the following:
1- Being alone with Allaah and cutting oneselfoff from people if
possible, so that one may focus completely on Allaah.
2- Renewing oneself spiritual by focusing totally on Allaah.
3- Cutting oneself off completely in order to worship Allaah with
prayer, du'aa', dhikr and reading Qur'aan.
4- Protecting one's fast from everything that mayaffect it of
whims and desires.
5- Reducing permissibleworldly pleasures and refraining from many
of them even though one is able to enjoy them./

4] The basic goal of i’tikaaf – why have the Muslims forsaken this Sunnah?

4]
Why have the Muslims forsaken i'tikaaf, even though it is the Sunnah
ofthe Prophet (peace and blessings of Allaah be upon him)? What is the
purpose of i'tikaaf?.
Praise be to Allaah.
Firstly:
I'tikaaf is one of the confirmed Sunnahs which the Prophet (peace and
blessings of Allaah be upon him) did regularly.
See the evidence for its being prescribed in the answer to question no. 48999 .
This Sunnah has disappeared from the lives of the Muslims apart from
those on whom Allaah has mercy. It is like many Sunnahs which the
Muslims have virtually forsaken.
There are several reasons for this, including the following:
1- Weakness of faith in many hearts
2- Increased focus on worldly pleasures and desires, which leads
to an inability to keep away from them even for a short time.
3- Lack on interest in Paradise on the part of many, and their
inclination towards leisure and relaxation, so that they do not want
to put up with the hardship of i'tikaaf even for the sake of earning
Allaah's pleasure.
Whoever understands thesignificance of Paradise and the greatness of
its delights will sacrifice his life and that which is most precious
to him in order to attain it. The Prophet (peace and blessings of
Allaah be upon him) said: "The reward of Allaah is precious, the
reward of Allaah is Paradise." Narrated by al-Tirmidhi and classed as
saheeh by al-Albaani, 2450.
4- Many people pay lip-service to the love of the Prophet (peace
and blessings of Allaah be upon him), without actingupon it and
implementingvarious aspects of the Sunnah, including i'tikaaf. Allaah
says (interpretationof the meaning):
"Indeed in the Messenger of Allaah (Muhammad) you have a good
exampleto follow for him who hopes for (the Meeting with) Allaah and
the Last Day, and remembers Allaah much"
[al-Ahzaab 33:21]
Ibn Katheer said (3/756):
This verse represents a major principle: that we should follow the
example of the Messengerof Allaah (peace and blessings of Allaah be
upon him) in word and deed in all situations.
Some of the salaf (early generations of Islam) found it odd that
people did not observe i'tikaaf even the Prophet (peace and blessings
of Allaah be upon him) persisted in doing so. Ibn Shihaab al-Zuhri
said: It is strange that the Muslims have given up i'tikaaf when
theProphet (peace and blessings of Allaah be upon him) did not give it
up from the time he entered Madeenah until Allaah took him (in death).
Secondly:
The i'tikaaf which the Prophet (peace and blessings of Allaah be upon
him) always observed at the end of hislife is i'tikaaf during the last
ten days of Ramadaan. These few days may indeed be regarded as an
intensive course of spiritual education which brings immediate
positive results in a person's life during the days and nights of
Ramadaan and in the coming days, until the next Ramadaan comes.
How great is the Muslims' need to revive this Sunnah and establish it
in the proper manner, as theMessenger of Allaah (peace and blessings
of Allaah be upon him) and his companions used to observe it.
How great will be the success of those who adhere to the Sunnah after
the ummah has neglected it and become corrupt.
Thirdly:
The basic goal of the Prophet's i'tikaaf was to seek Laylat al-Qadr.
Muslim (1167) narrated that Abu Sa'eed al-Khudri (may Allaah be
pleased with him) said: The Messenger of Allaah (peace and blessings
of Allaah be upon him) observed i'tikaaf during the first ten days of
Ramadaan, then he observed i'tikaaf during the middle ten days in a
small tent at the door of which was a reed mat. He took the mat in his
hand and lifted it. Then he put his head out and spoke tothe people,
and they came close to him. He said: "I observed i'tikaaf during the
first ten days seeking this night, then I observed i'tikaaf during the
middle ten days. Thensomeone came and said to me that it is in the
last ten days, so whoever among you wishes to observe i'tikaaf let him
doso." So the people observed i'tikaaf with him.
This hadeeth teaches us a number of things:
1- That the basic goal of the i'tikaaf of the Prophet (peace and
blessings of Allaah be upon him) was to seek Laylat al-Qadr and to
prepare to spend that night in worship. That is because of the great
virtue of that night of which Allaah says (interpretation of the
meaning): "The Night of Al-Qadr (Decree) is better than a thousand
months (i.e. worshipping Allaah in that night is better than
worshipping Him a thousand months, i.e. 83 years and 4 months)"
[al-Qadr 97:3].
2- The Prophet (peace and blessings of Allaah be upon him) strove
to seek that night before he was told when it is. So he started with
the first ten days, then he observed it during the middle ten, then he
continued to observe i'tikaaf during thelast ten days,
:->

He wants to observe i’tikaaf on the odd-numbered nights only

Is it permissible for me to observe i’tikaaf on the odd-numbered nights in Ramadaan, because I cannot observe i’tikaaf forthe full ten days because Iam newly married and my wife will be staying alone in my house, even though my house is close to where my parents live?.
Praise be to Allaah.
It is better for a Muslim toobserve i’tikaaf during all of the last ten days, following the example of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari and Muslim narrated from‘Aa’ishah (may Allaah be pleased with her) that theProphet (peace and blessings of Allaah be upon him) used to spend the last ten days of Ramadaan in ‘i’tikaaf, until he passed away. Narrated by al-Bukhaari (2025) and Muslim (1171).
If he cannot spend all of the last ten days in i’tikaaf, and he limits himself to some of the days or nights, there is nothing wrong with that. Al-Bukhaari narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) vowed to spend one night in i’tikaafin al-Masjid al-Haraam, and the Prophet (peace and blessings of Allaah be upon him) told him to fulfil his vow. Narrated by al-Bukhaari (2042) and Muslim (1656). This indicates that it is valid to observe i'tikaaf for one night.
In the answer to question no. 38037 we stated that there is no minimum for i’tikaaf and we quoted a fatwa from Shaykh Ibn Baaz concerning that.
What you should do is strive hard in worship during those nights, and strove to earn as much hasanah as much as you can.
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

Is it valid to observe i’tikaaf in any mosque?

Is it valid to observe i’tikaaf in any mosque?.
Praise be to Allaah.
The scholars differed concerning the characteristics of the mosque in which it is permissible to observe i’tikaaf. Some said that it is valid to observe i’tikaaf in any mosque, even if prayers in congregation are not held there, based on the general meaning of the verse in which Allaah says (interpretationof the meaning): “And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187]
Imam Ahmad was of the view that it is conditional upon it being in a mosquein which prayers are held in congregation. He quoted the following evidence for that:
1 – The words of ‘Aa’ishah: “There should be no i’tikaaf except in a mosque in which prayers in congregation are held (masjid jamaa’ah).” Narrated by al-Bayhaqi, classed as saheeh by al-Albaani in his essay Qiyaam Ramadaan.
2 – Ibn ‘Abbaas (may Allaah be pleased with him) said: “There should be no i’tikaaf except in a mosque in which prayer isestablished.” Al-Mawsoo’ah al-Fiqhiyyah, 5/212.
3 – If a person observes i’tikaaf in a mosque in which prayers in congregation are not held, this will lead to one of two things:
(i) Either he will miss prayer in congregation, and it is notpermissible for a man to miss prayer in congregation without a valid excuse.
(ii) Or he will go out a great deal in order to pray in another mosque, which defeats the purpose of i’tikaaf.
See al-Mughni, 4/461.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/312): I’tikaaf is not valid unless it is observed in a mosquein which people gather (to pray)?
Is what is meant a mosque in which Jumu’ahprayers are held, or one inwhich prayers in congregation (jamaa’ah) are held?
The answer is: a mosque in which prayers in congregation are held; it does not have to be one in which Jumu’ah prayers are held, because the mosque in which prayers in congregation are not held is not a mosque in the true sense of the word, such as if the mosque has been abandoned by its people or they have moved away.
It is not essential that the mosque be one in which Jumu’ah prayers are held, because Jumu’ah does nothappen repeatedly and going out to attend Jumu’ah does not affect i’tikaaf, unlike the five daily prayers which happen repeatedly every day and night.
This condition – that the mosque be one in which prayers are held in congregation – applies if the person observing i’tikaaf is a man. If it is a woman, her i’tikaaf is valid in any mosque, evenif it is one in which prayers are not held in congregation, because prayer in congregation is not obligatory for woman.
Ibn Qudaamah said in al-Mughni:
A woman may observe i’tikaaf in any mosque; it does not have to be one in which prayers are held in congregation, because that is not obligatory for women. This is the view of al-Shaafa’i.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/313):
If a woman observes i’tikaaf in a mosque in which prayers are not held in congregation, there is nothing wrong with that because she does not have to pray in congregation./ - - - :-> 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

3a] Was the adhaan revealed by wahy or was it suggested by a sahaabi?

3a]
You may ask, why did the adhaan start in this fashion, being seen in a dream by two sahaabis then being confirmed by the wahy? Why was it notrevealed directly? The answer is that Allaah decrees whatever He wills, however He wills, may He be glorified and exalted. Perhaps the way it happened was meant todemonstrate the virtue of these two sahaabis and toconfirm the how good this ummah is, because among them are some whose opinions coincide with the wahy and some who had true dreams which confirmed their truthfulness, for the people who have the truest dreams are the truest in speech as the Prophet (peace and blessings of Allaah be upon him) said.
Finally:
The definition of the Sunnah given in the books of the scholars is that it consists of everything that was narrated from the Messenger (peace and blessings of Allaah be upon him), everything that he “said, did or approved of.”
What is meant by his words and actions is clear.What he approved of refers to when someone did something in front of him and he approved of it– this is also part of the sharee’ah, not because that person did it, but because the Messenger (peace and blessings of Allaah be upon him) approved of it. The Messenger (peace and blessings of Allaah be upon him) never kept quiet about falsehood andhe never approved of anything false or misguided that was done by others. He would disapprove of it and speakout against it, as he did in the case of the sahaabi Abu Israa’eel, as was narrated by Ibn ‘Abbaas, who said: “Whilst the Prophet (peace and blessings of Allaah be upon him) was giving a khutbah, he saw a man standing in the sun, and he asked about him. They said, ‘That is Abu Israa’eel.He vowed to stand and not sit down, not to seek shade, not to speak, and to fast.’ He said, ‘Tell him to speak, seek shade and sit down, but let him complete his fast.’” (Narrated by al-Bukhaari, 6326).
The Prophet (peace and blessings of Allaah be upon him) approved of Abu Israa’eel’s vow to fast, but he cancelled the rest of his vow and did not approve of it.
So it is clear that the adhaan became part of the religion when the Prophet (peace and blessings of Allaah be upon him) confirmed what Allaah had shown the two sahaabis in their dreams, and commanded ‘Abd-Allaah ibn Zayd to teach it to Bilaal so that he could call the people toprayer. Hopefully the explanation given above will dispel your confusion and make matters clearer to you. We ask Allaah to grant us and you understanding of Islam. 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

3] Was the adhaan revealed by wahy or was it suggested by a sahaabi?

3]
I think i once read that the adhan (call to prayer)was suggested to our prophet Muhammed ( ) by another muslim after he said he didnt want to use the bells that the christians used or the rams-head(?) that the jews used to call people to prayer. How does the idea of everything the prophet ordered being an inspiration that is inspiredfit in with this?
I am not trying to be picky here, but am asking purely to aid my understanding.
Praise be to Allaah.
“Adhaan” in Arabic means conveying; in Islam it means announcing that the time (for prayer) has come. It was prescribed during the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) in Madeenah. According to the hadeeth of ‘Abd-Allaah ibn Zayd ibn Abd Rabbihi, when the Messenger of Allaah (peace and blessings of Allaah be upon him) decided to use a bell eventhough he disliked it because it was like what the Christians used, ‘there appeared to me in a dream a man who was wearing two green garments, in whose hand was a bell. I said, “O slave of Allaah, will you sell thatbell?” he said, “What will you do with it?” I said, “We will call the people toprayer with it.” He said, “Shall I not show you something better than that?” I said, “Yes.” He said, “Say, Allaahu akbar Allaah akbar … (to the endof the adhaan).” When morning came, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what I had seen. He said, “This is a true dream, in sha Allaah. Get up with Bilaal and tell himwhat you have seen, so that he can give the call, because he has a more beautiful voice than you.” So I got up with Bilaal andstarted telling him what I had seen, and he gave thecall to prayer. ‘Umar ibn al-Khattaab heard that whilst he was in his house, and he came out, dragging his cloak behind him, saying, “By the One Who sent you with the truth, O Messenger of Allaah, I saw the same as he saw.” The Messenger ofAllaah (peace and blessings of Allaah be upon him) said: “To Allaahbe praise.”’ (Narrated by Ahmad, 1588; al-Tirmidhi,174; Abu Dawood, 421, 430; Ibn Maajah, 698).
It is clear from this hadeeth:
That the words of the adhaan came in a dream which was seen by a great sahaabi and approved of by our great Prophet. They were not a suggestion as you mentioned, but a dream, and it is known that dreams are one of the seventy parts of Prophethood, because it was stated in a hadeeth narrated by Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Dreams are one of the seventy parts of Prophethood.” (Narrated by Ahmad, 4449).
Al-Bukhaari narrated a different version: “True dreams are one of the forty-six parts of Prophethood.” (Narrated by al-Bukhaari,, 6474; Muslim, 4203, 42005).
The dream here, which the Prophet (peace and blessings of Allaah be upon him) described as a true dream, came from Allaah and was not a suggestion from a person.So it was a part of Prophethood because it was approved of by the Prophet (peace and blessings of Allaah be upon him) and was described by him as a truedream. If the Prophet had not approved of it, it would not have been considered a true dream and it would not have been a part of Prophethood. The one who judged it to be true was the Prophet (peace and blessings of Allaah be upon him), and the one who commanded them toact upon it was the Prophet (peace and blessings of Allaah be upon him), who received revelation (wahy) from his Lord.
‘Umar (may Allaah be pleased with him) had seen a similar dream. Let us not forget that ‘Umar was one of the Rightly-guided khaleefahs (al-khulafaa’ al-raashidoon), of whom the Messenger (peace and blessings of Allaah be upon him) said, “I exhort you to adhere to my sunnah (way) and the sunnah of the rightly-guided khaleefahs. Hold on tight to it with your back teeth.” (Narrated by al-Tirmidhi, 2600; Ibn Maajah, 43; Ahmad, 16519).
‘Umar’s view frequently coincided with the wahy and divine legislation. ‘Aa’ishah reported that the Prophet (peace and blessings of Allaah be upon him) used to say, “Among the nations who came before you there were people who were muhaddathoon (inspired).If there is anyone like this in my ummah, it is ‘Umar ibn al-Khattaab.” (Narrated by al-Bukhaari, 3282; Muslim, 2398). Ibn Wahb said muhaddathoon means inspired./ - - - :-> 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

2a] Reasons for doing the prostration of forgetfulness

2a]
Omitting an obligatory part of the prayer – such as if he omits an obligatory part and moves on to the next partof the prayer. For example, he forgets to saySubhaan Rabbiy al-A’la (Glory be to my Lord Most High) and he does not remember until he has got up from prostrating. In this case he has omitted an obligatory part of the prayer by mistake, so he should carry on with his prayer then do the prostration offorgetfulness before saying the salaam, because when the Prophet (peace and blessings of Allaah be upon him) omitted the first tashahhud he carried on with his prayer and didnot go back and repeat anything, then he did the prostration of forgetfulness before saying the salaam.
In the case of being uncertain, such as if a person is not sure if he has done something extraor omitted something, e.g., he is not sure whether he has prayed three rak’ahs or four, one of the following two scenarios must apply:
Either he thinks that one or the other is more likelyto be case, whether it is doing more or omitting something, in which case he should proceed on the basis of what he thinks is more likely to be the case,complete his prayer accordingly, then do the prostration of forgetfulness after saying the salaam;
Or neither appears more likely to be the case, so heshould proceed on the basis of what is certain, namely the lesser amount, and complete hisprayer accordingly, then do the prostration of forgetfulness before saying the salaam.
For example: a man prays Zuhr then he is not sure whether he is praying the third or fourth rak’ah, but he thinks it more likely that it is the third. So he should pray another rak’ah, then say the salaam, then do the prostration of forgetfulness.
An example of when neither seems to him more likely to be the case is when a man is praying Zuhr and is not sure whether he is in the third rak’ah or the fourth, and neither seems to him more likely to be the case.In that case he should proceed on the basis of what is certain, which is the lesser amount. So he should regard it as the third rak’ah, then do another rak’ah and do theprostration of forgetfulness before saying the salaam. Thus it becomes clear that this should be done before thesalaam if you have omitted one of the obligatory parts of the prayer or if you are not sure how many rak’ahs you have done, and neither of the two choicesseems more likely to be the case. And it should be done after the salaam if you have added something extra to the prayer or you are not certain but one of the twochoices seems more likely to be the case.

And Allaah is the Source ofstrength./ - - - :-> 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

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