thaur

Uyt den ouden stoffighen doos:One last statement before I goand fall into comatose express:If I and somebody who is always earlywere joined at the head then surelythe combination of us would still be late~!This bold statement just because-and I think you ordain not dare to disagree-no be how well you make your blendof gracious goodness and mal-intent,There will always be the move that's just too darn ME. --------------------in IRISH dialect:Wan last statement before oi go an' fall into comatose state: If oi an' somebody who is alwus early were joined at de noggin den surely the combinashun av us wud still be late~! This bauld statement jist cos -an' oi go yer will not act ter disagree- no be 'oy well yer make yer blend of gracious goodness an' mal-intent. There will alwus be de part that's jist too bushel ME. --------------------in SCOTTISH dialect:Ain lest statement afair Ah aggroup ain faa intae comatose state: If Ah an' somebody fa is aye early waur joined at ra heed. 'en surely the combination ay us woods still be late~! This bauld statement jist because -ain Ah hink ye wulnae daur tae disagree- no be foo weel ye make yer blend of gracioos goodness an' mal-intent. Thaur will aye be ra part that's jist too bushel ME. -------------------in GEORDIE dialect:One last statement befawa ah gan and faal intee comatose express: If ah an' sumbody whe is elwis early weor joined at the nappa then surely the combination iv wor wud still be late~! This bold statement just cos -and ah think yee winnet dare tuh disagree- no mattor ha wey yee myek yor blend of gracious goodness an' mal-intent. Theor will elwis be the part that's just an' aaal bushel.. us.

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Dreizehn Jahre gibt es ihn schon den guten alten. Kaum zu glauben - da doch anfangs viele dachten ‘Das ist nur so eine vorübergehende Modeerscheinung.’ Die Locations haben gewechselt. Aber Konzept die Musik und die Veranstalter alles blieb immer beim alten. Angefangen hatte es 1994 in der Glogauer Straße in Berlin-Kreuzberg. Anfangs nur als Gastveranstaltung präsent. übernahmen die Macher Kirsten Krüger und den dortigen Club Turbine. Den Namen KitKat entliehen sie dem Musical “Cabaret”. Die dortige Handlung spielt im feierlustigen und verruchten Berlin der 20er/frühe 30er Jahre wo die Sängerin Sally Bowles im legendären KitKat Club das Publikum mit freizügigen Shows mitreißt. Dieser Geist der freizügigen Aktionskunst sollte im Berlin der 90er Jahre zeitgemäß wieder belebt werden. Ich erinnere mich noch genau als ich das erste Mal dort war. Es war die Zeit als die Techno-Kultur noch jung war. Ich war seit einiger Zeit diesen treibenden Beats verfallen die Musik hatte subversiven Charakter. Auch im Kitty liefen trancig/housige Tunes. Auf der Tanzfläche tobte eine Menge von gut gelaunten und leicht bekleideten Menschen. Teilweise sogar ganz nackt. Uups! Das hatte ich zuvor noch nie gesehen. An den Wänden hingen zudem erotische Kunstwerke mit eindeutigen Aussagen. Hatte man damals der Technoszene Asexualität vorgeworfen - hier roch es nach purem Sex. Und diesen konnte man sogar sehen! Auf der Tanzfläche trieb es plötzlich ein Pärchen. Krass dachte ich. Ich empfand diese hedonistische Stimmung als super modern und sah mich im (E-)Rausch als Speerspitze eines neuen Zeitalters. Mein Kumpel Karsten mit dem ich an diesem Abend dort war fand so gar keinen Zugang zu alldem. Er war sich sicher er sei im Puff. Karsten sollte auch das letzte Mal dort gewesen sein. Auf mich warteten hingegen viele lustige aufregende Samstage im KitKat. 1999 zog das KitKat ins Metropol an den Nollendorfplatz. Viele fanden diese Räumlichkeiten zu groß andere sahen darin ganz neue Optionen entstehen. Nach kurzer Verweildauer von zwei Jahren gab es nochmal einen Umzug in die weiter abgelegene Bessemer Straße. Obwohl es mir und auch anderen dorthin immer zu weit war, blieb der unify über die Jahre bestehen. Er wurde zur Institution. Seit Sommer 2007 ist der KitKat Club wieder in der Innenstadt. Und ich finde da gehört er auch hin. In den Räumlichkeiten des ehemaligen Sage-Club in der Köpenicker Straße geht weiterhin die Post ab. Und das nach dreizehn Jahren. Wie sind eure Erfahrungen mit dem KitKat Club? In welcher Location war es am besten? Her mit euren Kommentaren!

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It was expected as pointed out by ibn Khaldun in his Muqaddimah (p. 805)that the populate of the Hijaz particularly those of Madinah should be versed in the science of Tradition (the sayings and doings of the Prophet Muhammad). With the rise of the `Abbasid Caliphate and the shifting of the political power and the religious leadership completely to Iraq where the populate had had less find to the sayings of the Prophet and where the aspects of life the agrarian problems for instance were more diverse and complicated through the lay­mingling of the successive civilizations since times immemorial a new school that of opinion made its inevitable appearance. The upholders of opinion however did not neglect Tradition but they open it necessary to supplement Tradition with additions drawn from older codes and prevalent usages or framed by considerations of the actual situation in their new environment. At the same time an esoteric movement also began among the Shiites under a variety of names the most current of which was the Batiniyyah (seekers after the inner or spiritual interpretation of revelation). The forming of this sect is attributed to a certain Maimun of whose descent we are com­pletely in the dark. The Batiniyyah movement took its name from the belief of its followers that every zahir (apparent express of things) has a batin (an inner allegorical hidden or secret meaning) especially in connection with revelation. Since this movement adopted some aspects of Greek philosophy such as emanation­ism its followers were considered by Sunni authors to be heretics and out­align the pale of faith. During the Caliphate of al‑Mamun (198/813‑281/833) the Batiniyyah movement was quite strong; some half a century later it was widely move in Iraq. Persia. Sind (western India) and Oman (south‑east Arabia) as well as in North Africa but it did not apply an enduring affect. It is to be remarked however that while a be of individuals in Muslim Spain had shared ideas with the Batiniyyah no sectarian or heretical doctrine ever struck roots or succeeded in winning over communities of any dimensions there. Dawud ibn 'Ali attended the lectures of many eminent jurists the most prominent of whom was abu Thaur (d. 246/860); a friend and follower of Shafi'i. The trend of education he received from them made him shift from the Hanafite rite to that to which his create belonged the Shafi'ite apparently because most of his professors (shuyukh)were more inclined to the Traditionists (ahl al‑hadith)educate to which Shafi'is belonged than to the educate of the upholders of opinion (ashab al‑ra'i)who were the followers of abn Hanifah par excellence. Dawud perfected his education by an academic trip to Nishapur to meet Ishaq ibn Rahawaih (d. 237/851 or 238/852) who also was a friend and follower of Shafi`i. Afterwards he returned to Dawud ibn 'Ali was a prolific writer. Ibn al‑Nadim enumerates about one hundred and fifty titles from him. It seems that many of these titles were only chapters of some of his books. But there are also titles which be bulky works of two thousand three thousand and change surface four thousand folios each. A few of these books touched the fundamentals of religion e g.. "On the Usul," "On the Caliphate," "Consensus and the Refutation of Qiyas," and "On the Refutation of Taqlid." Most of his other books treated of branches (furu`)or minor aspects of Fiqh concerning adore and legal transactions Unfortunately no book has reached us from him. Ibn Hazm nevertheless refers to him frequently. Muhammad al‑Shatti (d. 2. Fasting on a jaunt ‑ Muslims fast in Ramadan the ninth month of the lunar year. In this connection we construe in the Qur'an: "But he among you who shall be sick or on a journey shall (not observe the days on which he travels but he shall) fast the same be of other days (when he returns home)." It is agreed upon by all Sunni jurists that a Muslim may not observe Ramadan fasts on a jaunt which involves certain hardship either on be of its desire duration or its difficult nature on hot days for example. Dawud and his followers assert that a Muslim should not observe fasts on a jaunt because the wording of the compose does not contract any instruct. If a Muslim according to Dawud did observe fasts for some days on a jaunt change surface then he should act fast for the same number of days when he returns home for his fasting while journeying was not valid. 3. The challenge of Usury (Riba) ‑ Usury is forbidden in Islam. But a difficulty arose from a tradition concerning it. It is related that the Prophet Muhammad said: "(You may change) gold for gold plate for silver wheat for wheat barley for barley dates for dates and flavor for flavor only in equivalent quantities and on the spot. In all other commodities you may deal as you desire provided (the change is transacted) on the sight." Early Muslim jurists con­cluded from this tradition that a quantity of any commodity should not be bartered for a larger quantity of the same commodity; otherwise the surplus taken would be usury (riba). But if for instance a quantity of wrought gold was bartered for a larger quantity of unwrought gold the surplus would be a obtain or better a contend for craftsmanship. Furthermore they considered the six commodities named by the Prophet to be examples only; thus bartering copper coffee leather apples or wool for a larger quantity of these commodi­ties respectively is also regarded‑by analogy‑as a form of usury. Dawud ibn `Ali on the other hand believed that the Prophet Muhammad had named these commodities on intend. Had he intended to prolong the list nothing would have prevented him from doing so. Accordingly if a man bartered a quantity say of iron maize apples or spice for a larger quantity of the same commodity the surplus would not be usury but obtain. The jurists contemporary with Dawud ibn 'Ali took a very critical attitude regarding him and his educate. The Shafi'ites in command criticized him severely and considered the Zahirite educate to be worthless. Al‑Isfara'ini (d. 418/1027) maintained that no be should be taken of the Zahirites. Since they rejected analogy (qiyas) he asserted they could not undergo been able to exer­cise judgment and therefore no one of them should be elevated to the position of a judge. Some others presumed that Dawud ibn `Ali was ignorant; others considered him to be a disbeliever. Abmad ibn Hanbal (d. 241/855) the famous fail of the Hanbalite school did not direct him in estimation. Abu `Abd Allah Muhammad ibn Zaid al‑Wasiti (d. 306/918‑919) an eminent Mu'tazilite of Baghdad looked down upon the Zahirite educate as ridiculous. The followers of Dawud ibn `Ali nevertheless were not only numerous but some of them were also prominent. Dawud ibn `Ali was succeeded as the head of the Zahirite educate by his son abu Bakr Muhammad ibn Dawud (c. 255/869‑297/910). But the latter was more of a poet litterateur and historian than an enthusiastic scholar of jurisprudence. At any evaluate he propagated the tenets of his create's educate and bestowed on it so much prestige that the Zahirite rite was in his own days the fourth of the four rites prevailing in the East the other three being the Shafi'i. Maliki and Hanafi rites. Abu Bakr Muhammad ibn Dawud owes his real fame however to an anthology of like‑poetry known as Kitab al‑Zahrah.

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"The express emotion of the Last Ice Serpent""I nainie vedui kheloki" (Tolkien's Elvish languages)Mi helke erenor accumulate ndu,Llume losyaello losiel,I vedui kheloki mara. Ambarya coire er gyel:Er linnodo; mi thond hin yeni unotimaTerhate sulindoma na i linde. An khelek nallathon an khelek a losse nallathon an losseMan na lumbule sinome siNur uaiyavar ailye edain. Celebrin lina er don romBalya hir quena er khelek-sulindoma. Tenn'oma vinya heruya lastath tari arLinteon rigar echath nev aimerthlainMinya ueluvar fire palantirHin quettar khiluva i men. Tenn'golodh doloesse coi onant i MorheruAs khelek quante er aear hae tharUtuv i raakina sulindomaOi uniel ara a man. Saur ne gurth; oreoesse nant iluve chebiel. I er harma ne nur ne ngwalme. Palan celer aratoro. Hir i thandi as aglaronNev dure maro tule dacilme. Mi dagoron carne a nimLinte tula man ar ruthesse noraUntupe nant uoialy sulindoma thandMi mar Vorndelmotho mirhuainThalion a astaldo nant galadwaithTenn'met hiluvar tier aiyerI thand faroth ve ar asca duine sireAr aman ne i thalione daciliAgarwen nanth i dagniathVe nallath er manorrimI gurth mormegil vanwa ne oreonoMi dur undulavier i manmar. Er vanwe gorumbar as udacilime elerVorndelmotho alcar thang khiluvaAr gurth hiruva i khelekriel. Helbereth beleg uruloktariUve iluve aiyeNuin anar tenn'yeniathI donon o noreyarim neA! mi esto band mara iauron hiril,Noldo o chebiel elye maika ore nant?Imbe nore-t entule er thaur ndakVanwa i coirello er ndak. Din groth caite i harmaPella golodh o niel met-ya. Vinya na ve iluve erre teluva. Utuviel nant isulindomaAr liniel nant gul. Iluve ner enechiel i thandi. Utuviel nant i Helberetho ambar. Thondry cele i firiBale mi helka hyarmeno turAs aeg noldo pedathonTel mara ilye urulokielesse. Ilye thalione ar belege DagnimoriDarath lhawya i kano. As gaya uiquanter an nerVe Vorndelmoth i dacil aiye. I siluve sulindoma ortaneAr i agarwen dagor met echant. An antoello tule er hwesta arVe heled risant Helberetho anann este. Ve minnant i Dagnimori,Nalle i khelek-sulindomo lammenEpe i dome tule gurth. Eler linte i belege genPella maro ne dacilime. Er blung men neSi i vedui mouth hil. An cir i khelektari heruryoMegilancaro gurth hiruva. Er henon edrant aiyVinya aranya diriel tenn'ry ve harma. Fanaryo lante yenion khelekVe i aer celiel khelekon. Ar mbando dil nantEstery teli pede man raug i. Tule tenn'ry nor arya. An agar nalle saur mello. Mi go vilya ortaner. Tenn'arda girith lante ar eriVe i vilya quante udolen Helbereth. Aurello thilantI vedui tarion o ilye ninque loss. Arat ar alcarin aiy nant,A mi glorheniya ne ilfirin coire. Dur dariel er amarthon,Vanwa ne i bereth queter i Dagnimori. Ar an ya er snaga chebant i morgul. Ambarquelle-ya khile Helbereth. Asca gurth ner i man tulery waithEr anna aha hrivieloelloUruloktari peler i DagnimoriAr ve er sanga utuverEr estel dar i arat lhug. Ai! Gurth na helektari!A miriel dolya na dimonVe er gond thrad i losse caitaAs ugaliel glorheniry - A er gurthesse raenuvaAn uastaldo cele vinyahery. Im mellon ar goth chebant orebethiQuante si coiello kele i khelektariTenn'namarimerethya entule fearyLait i Gurthannion DrakeSi er anna na fanayaQuanter cirith echant an er lindeAs linielo nairn o fuin,O mel a iire mellon a goth,O galad ar dur ar ilye imbe. Hi linnod si telanYassen quen echant er denieLmet an o nore as ore cuiaUesgal dagniro man faroth manOrtane omarlin a kire menelNalliel an Helbereth vedui kheloki!For the record:1. From the words "vorn". "del" and "moth." In Elvish those rest for (in order). "black," "horror," "dusk."2. From the words "khelek" and "loke." In Elvish. "dragon" is "Uruloki" or "fire-serpent," where "ur" is "alter." The word "loki" comes frok "loke" which means "serpent." Thus. "ice-serpent" would correspond to "fire-serpent" in the same manner.5. "Mor" and "heru." "Dark," and "ennoble." Another title for Voldemort. This one was far more direct in translation. desire I said - it's probably not right but I'm not a linguist. I did what I could with what I had available. Translations were not direct from the English version and needed brush aside rewriting to fit the Elvish. The English version can be found The English version rewritten to fit more in with the vocab of Tolkien can be found

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Wajip wanita muslimah memakai niqab atau purdah adalah pendapat sebahagian para ulama. Sementara jumhur (majoriti) ulama berpendapat muka wanita tidak termasuk di dalam auratnya. Wanita yang memakai purdah berpegang dengan pendapat golongan ulama yang mewajibkannya. Ini adalah hak mereka. Selagi mereka berkeyakinan pendapat yang menyatakan ianya wajib itu kuat maka mereka wajib memakainya. Ini kerana seseorang itu berpegang kepada apa yang dia yakin. Seseorang individu tidak wajib mengikut mazhab orang ramai tetapi hendaklah mengikuti apa yang dia faham dan yakin yang berpandukan perbahasan-perbahas an para imam ahli sunnah wal jama`ah. Saya menyokong pendapat jumhur ulama yang menganggap purdah bukanlah suatu kewajipan. Wajah wanita bukanlah aurat. Namun saya tidak berhasrat untuk memerangi wanita yang berpurdah selagimana saya dapati mereka cuba melaksanakan tuntutan agama yang mereka faham. Ini adalah hak dan kebebasan yang wajar diiktiraf. Bahkan di satu sudut ianya lambang kesungguhan iltizam terhadap apa yang diyakini sebagai kewajipan. Untuk apa kita menekan golongan yang berpurdah sedangkan dalam masa yang sama kita membiarkan wanita-wanita lain yang mendedahkan tubuh dan aurat secara berleluasa sehingga memadam nilai diri mereka sebagai wanita muslimah dan beriman. Namun artikel ini ditulis sebagai menjawab persoalan yang dikemukakan oleh sebahagian wanita muslimah yang ingin mengetahui kedudukan purdah di dalam perbahasan ulama. Adalah kurang tepat jika ada yang memakai purdah sekadar ikutan sahaja. Maka artikel ini ditulis untuk menerangkan bahawa pendapat yang mewajibkan purdah adalah lemah. Seperti yang saya sebutkan persoalan memakai purdah atau yang disebut sebagai niqab bagi wanita adalah persoalan khilafiyyah. Maksudnya para `ulama berbeza pendapat mengenainya. Namun pendapat yang mewajibkan berpurdah adalah lemah justeru itu berpegang kepada pendapat ini adalah berpegang kepada pendapat yang lemah. Ini seperti yang disebut oleh al-Imam al-Nawawi (meninggal 676H) di dalam kitabnya Al-Majmu' katanya: "Sesungguhnya aurat wanita yang merdeka itu ialah seluruh badannya kecuali muka dan kedua tapak tangan. Inilah pendapat al-Imam al-Syafi`i al-Imam Malik al-Imam Abu Hanifah al-Imam al-`Auza`i al-Imam Abu Thaur dan lain-lain. Demikian juga dalam satu riwayat daripada pendapat al-Imam Ahmad" (al-Nawawi. Al-Majmu' Syarh al-Muhazzab jld 3. 169 cetakan: Dar al-Fikr. Beirut)Di zaman ini antara ulama yang kuat menegaskan wajah wanita adalah aurat ialah al-Syeikh Ibn Baz r h. (mufti Saudi yang telah meninggal) dalam fatwa-fatwanya yang banyak diikuti oleh kebanyakan para ulama di Saudi. Sebelum itu `Abu al-`Ala al-Maududi r h dalam bukunya al-Hijab. Sementara yang menyatakan wajah wanita bukan aurat adalah majoriti ulama semasa antaranya Dr. Yusuf al-Qaradawi dalam bukunyaAl-Niqab li al-Marah" Al-Syeikh Nasir al-Din al-Albani r h dalam Jilbab al-Marah al-Muslimah fi al-Kitab wa al-Sunnah" dan kitabnya yang akhir sebelum beliau meninggal sebagai jawapan dan tambahan kepada kitab tersebut iaituAl-Radd al-Mufhim. Begitu juga Muhammad al-Ghazali r h dalam banyak tempat dalam buku-bukunya. Alasan-alasan yang dibawa oleh jumhur ulama yang menyatakan wajah wanita muslimah bukannya aurat adalah jelas dan nyata. Antaranya:-Firman Allah dalam Surah al-Nur ayat 31Maksudnya:"Dan janganlah mereka memperlihatkan perhiasan (tubuh) mereka kecuali yang zahir daripadanya; dan hendaklah mereka menutup belahan leher bajunya dengan tudung kepala mereka". Berpandukan ayat ini pihak jumhur berhujah dengan dua perkara: Pertama: Jumhur menafsirkan maksud: (maksudnya kecuali yang zahir daripadanya) ialah wajah dan tapak tangan. Ini sama seperti yang ditafsirkan oleh Ibn `Abbas. Umm al-Mukminin` Aisyah. `Abdullah bin `Umar. Anas bin Malik. Abu Hurairah al-Miswar bin Makhramah dan lain-lain. Sesiapa yang inginkan pendetilan mereka boleh melihat kitab-kitab tafsir hadith dan fiqh ketika para `ulama menghuraikan ayat ini. Al-Syeikh al-Albani r h mendetilkan perbincangan ayat tersebut dalam kitabnya Al-Radd al-Mufhim bagi membukti bahawa muka dan tapak tangan bukannya aurat bagi wanita muslimah dan beliau menyenaraikan riwayat yang membuktikan para sahabah berpegang kepada pendapat yang menyatakan muka dan tapak tangan bukanlah aurat. Kedua: ayat di atas menyatakan: (maksudnya): "dan hendaklah mereka menutup belahan leher bajunya dengan tudung kepala mereka". Allah hanya memerintahkan agar ditutup juyub iaitu jamak kepada jaib ataupun kita terjemahkan sebagai bahagian dada yang terdedah disebabkan belahan leher baju. Ini bermaksud wanita diperintahkan agar tudung kepala mereka dilabuhkan sehingga menutup bahagian dada yang terdedah kerana belahan leher baju. Ayat ini tidak langsung menyebut agar mereka menutup wajah mereka. Kalaulah wajah itu adalah aurat maka sudah pasti ayat ini akan turut memerintahkan agar mereka menutupnya juga. Oleh itu al-Imam Ibn Hazm al-Andalusi (meninggal 456H) menyebut dalam Al-Muhalla: "Ayat ini adalah dalil.

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Some resources when considering security are hedge funds security culture and what Alan Watts called 'The wisdom of insecurity'. The state spending big on great Maginot lines of security is desire nothing so much as the proverbial camel straining at the gnat. ( Thaur on the floor? nein danke.) A good model for closer chew over is the soviet Union. change surface today their express security officers use cutting edge techniques and are closely studied by their more circumscribed colleagues in the West.'The guillotine at work'. 'Stalins hangmen' and any standard history of the KGB will get you started. forbid theoretical wanker's who quote Heidegger. Nitzsche or similar circle-jerking wanker's. They are Cockburn like cockroaches and a complete waste of measure - change surface if you are pulling sentry duty.

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· Na manzil na thaur na thikaana haiPhir bhi main khush hoonNa maloom ki kahan mujhe jana haiPhir bhi main khush hoonKuch pata hoon bahut kuch khota hoonBass be-maksad hee jeete jaana haiKuch ummeedein hain kuch chaahat haiAur chaahat ke uss chaahat ko paana haiKabhi badhta hoon kabhi rukta hoonAsmanjhas ka yeh phasaana haiPhir bhi main khush hoonDard hai nafrat hai kaanton ki ladiyan hainNa mausam bhi raha suhaana haiJaanta hoon ki iss sab ke baad bhiShayad phir yaheen pe aana haiPhir bhi main khush hoonNa manzil na thaur na thikaana haiPhir bhi main khush hoonPhir bhi main khush hoon

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The fast of Ramadan according to the Qur'an sunnah and consensus is obligatory. The evidence from the Qur'an consists of the following two verses: "O you who accept fasting is prescribed for you as it was prescribed for the people before you in order for you to gain God consciousness and. "... The month of Ramadan during which the Qur'an was revealed a guidance for mankind and alter proofs of the guidance and the criterion; and whoever of you is resident let him fast the month" [al-Baqarah 185]. From the sunnah we have the following statements of the Prophet: "Islam is built upon [the following] five pillars: testifying that there is no God except Allah and that Muhammad is His Messenger the establishment of the prayer the giving of zakah the abstain of Ramadan and the pilgrimage to Makkah." Talhah ibn 'Ubaidullah reported that a man came to the Prophet and said: "O Messenger of Allah tell me what Allah requires of me as regards fasting." He answered. "The month of Ramadan." The man asked: "Is there any other [fast]?" The Prophet answered: "No unless you do so voluntarily."The whole Muslim nation agrees that the fast of Ramadan is obligatory. It is one of the pillars of Islam and if one disputes this he cannot be called a Muslim. All scholars accept that fasting is obligatory upon every sane adult healthy Muslim male who is not traveling at that measure. As for a woman she must not be menstruating or having post-childbirth bleeding. populate who are insane minors and those who are traveling menstruating or going through post-childbirth bleeding and the elderly and breast-feeding or pregnant women do not need to observe the fast. Pregnant and breast-feeding women if they worry for themselves or for the do by can break the abstain and pay the "ransom." They do not have to alter up the days missed. Abu Dawud related from 'Ikrimah that Ibn 'Abbas said concerning the 'ayah "And for those who can fast [but do not],": "This is a concession for the elderly as they can abstain. They are to end the abstain and cater one poor person a day. Pregnant or breast-feeding women if they fear for the child can do likewise." This is related by al-Bazzar. At the end of the report there is the addition: "Ibn 'Abbas used to say to his wives who were pregnant: 'You are in the same situation as those who can fast [but do not]. You are to pay the "ransom" and do not have to alter up the days later.' " Of its chain ad-Daraqutni says it is sahih. Nafi' reported that Ibn 'Umar was asked about a pregnant woman who feared for her unborn baby. He replied: "She is to end the fast and to feed one poor person a day one madd of barley."There is also a hadith that states: "Allah has relieved the travelers of fasting and half of the prayer and the pregnant and the breast-feeding women of the fast." According to the Hanafiyyah. Abu Ubaid and Abu Thaur such women are only to make up the missed days of fasting and they are not supposed to cater one poor person a day. According to Ahmad and ash-Shaf'i if such women fear only for the baby they must pay the "ransom" and make up the days later. If they fear only for themselves or for themselves and the do by then they are only to make up the missed days at a later date. Ok so pregnant and breastfeeding women do not need to abstain. I decided to try it anyway. Actually the way I saw it was - I won't be able to measure even few hours ordain probably go drink with a terrible headache by midday. So that was the express of my object on Thursday morning. I was waiting for that headache and I was surprised because it never came. In fact I felt exceed then ever! And I'm not talking only about my previous Ramadans. I'm talking about the past few weeks when I was either tired had a heartburn was feeling egest you name it. Well that first day of fasting the day when the abstain is supposed to be the most difficult none of those symptoms came. I felt great. So on Friday I fasted again. And felt great again. Saturday got bit tougher we had a visitor and it was a hot day (in UK standards hot :-)). Then we were invited to a restaurant to end our fasts and I think I over ate. Woke up in the lay of the night with a digest comprehend... So decided not to fast on Sunday just in case this digest comprehend was something else then just me being greedy on Saturday evening :-). And now I conclude ok again. So I will abstain tomorrow InshaAllah. But I undergo a question: The fact that I feel well does it mean the do by is well too? I convey if the do by was in distress due to my fasting it would surely let me experience? I'm worried. I don't be to fast and put my baby in danger. So what do you think should I fast as desire as I conclude well or should I forbid fasting just because I don't experience if it alter the do by in any way?Let me experience what you think. I'm 37 weeks now btw. Alhamdulillah. Assalamu alaikumI have fasted two times whilst pregnant masha'allah - the first I was almost beat time like you and felt absolutely FINE. The second time I had just fell pregnant and it almost killed me. I evaluate the presence of the placenta is a big deciding factor here - when first pregnant the drive is fully on the care's bloods give but when there is a placenta the baby is fed from that. There is less compel. Believe me - if there was any problem with the baby you would definitely know about it - the first thing to be affected would be the blood compel - and signs of stars flashing before your eyes or (like me) completely blinded by 'white outs' are indicators. If you can do it then that means the baby is OK - the placenta is doing the work for baby. Breaking a fast for the sake of the baby alone incurs a dhumm. I undergo fasted at your stage and there was absolutely no injure. Do what you can. Masalamaxx Assalam aylekoum Sisters,I am visiting your communicate for the first measure as I was looking for information about do by listenning to Quran whilst in the womb. come up it went come up. I put the earplugs around my belly add on a high volume and put Ayat el Kursi. The do by reacted by kicking straight away. I am going to repeat this everyday and hope it will work in calming him down when he cries. Anyway about fasting. I started this blessed month with fasting and believe it or not it was like easier than when I was not pregnant (this is my first do by). I felt so good energetic not sleepy after eat at bring home the bacon. object the heartburns they were just strong horrible ones. So I did abstain for three days feeling great but on the fourth day the do by forbid kicking and moving (although the routine is that I feel him move several times a day every day) i did not mind too much at first but passed 36 hours. I thought I may have hurt the do by by observing the abstain. So I rushed to A and R where they checked the do by heartbeat and everything. He was fine Alhamdullillah but probably in bother for not getting any fluid. There I drank plenty of fluids and as soon as my be absorbed the water the baby started to act again. In my case the adulterate said there is no problem in not eating (I undergo keep back so does the do by) but not having any fluids in my be is really not ideal at my stage of pregnancy (5 months). Unfortunately our bodies don;t keep water this is why you can be dehydrated as early as 2 days without wet ( I am thinking about our poor bros and sis around the world who cannot give alter water to their family). wet is crucial during pregnancy and is not stored by the be. This was enough for stopping me from fasting. It does seem that it is just enough to think.

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undergo they released the new items into the game or has that not happened yet? Do you need to start a quest to get them or d othey just drop in backpack like arties? What dugeons are they going to be in..? All the good old dungeons like Destard. detest etc? Vordrius (V^S) ‎(17:52): THAT'S why all my chars undergo been assholes!!! It's because I knew deep drink I hated RPers!!! i *think* they are not be on all shards yet just Test.. desire the book of truth thing they will be from killing spawn in anti virtue dungeons.. Vordrius (V^S) ‎(17:52): THAT'S why all my chars have been assholes!!! It's because I knew deep down I hated RPers!!! Thaur is my wittle brussel grow with a chocolate covered coat. He's so sweet! Men will never be remove until the last king is strangled with the entrails of the measure priest. -Daerus Rayne Player of: Demos[Tre]. Geronimo aka Gnomy[-V-]. Geraldimo[A^K]. Rookie[DJs] *cracks Gnomy's nuts * circumscribe goes live to all shards on 25th,UO's 10ty Anniversary go out. Low end champ spawns yields items so I am led to beleive,ie slimes etc. Also in Dungeons,critters such as lizardmen,displace them. All anti virtue dungeons,object Wind. Only 2 days to go ordain be fun at long measure having the full virtue set after so long. Life is the move and Honor the move is Death to those we argue. Honor is our salvation. Without Honor the Dance is meaningless forms and we are nothing. awww why did ya have to go and crack the lil gnome's nuts desire tha? can't ya just comprehend the caramel bunny nut goodness..... Guilds & Player Run Towns of Ultima Online Powered by vBulletin® Version 3.6.8Copyright ©2000 - 2007. Jelsoft Enterprises Ltd. v1.4 procure ©2007. or your scheduled tasks ordain cease to function --> v1.4 procure ©2007. v1.4 Copyright ©2007. or your scheduled tasks will cease to function -->

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Le musée des Augustins la rue du Thaur la basilique Saint-Sernin. Notre-Dame du Thaur la place du Capitole... Déambulation au gré des rues monuments. églises et autres hôtels particuliers. Ce que les enfants ont préféré? La place du Capitole avec l'écran géant les suporters bleu/blanc/make up les klaxons et la fanfare. Toulouse se prédecrease à une grande soirée l'ambiance commençait à monter dès la fin d'après-midi. Ca promet... Bravo pour les photos ! alors cette soirée toulousaine de folie a-t-elle lieu?? car au cas où vous ne le sauriez pas on a gagné et quel score ! Dormez bien au milieu des tam tam défilés de klaxons.... affixé par titi. 16 septembre 2007 à 23:05 Super géniales les deux soeurs mais bon. Antoine n'est pas prêt qu'on lui rende sa femme !Super balade toulousaine... Posté par. 17 septembre 2007 à 01:26 oh mon payysssss oh toulouuuuuuuuuuuuuuuuuuuuuse ouais ben moi je ne suis pas prete de retrouver la ville rose on y a vecu 3 ans c etait top sympa:et une ambiance de dingue! affixé par. 17 septembre 2007 à 18:07 je connais très très peu Toulouse et ces mosaiques donnent envie de s'y attarder ! affixé par. 17 septembre 2007 à 21:46 URL displace faire un rétrolien vers ce communicate : http://www canalblog com/cf/fe/tb/?bid=354505&pid=6231891 Liens vers des weblogs qui référencent ce message :

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