Dought & clear, - {Islamic history and biography}, - * Did theArabs know about Allaah before the Prophet (peaceand blessings of Allaah be upon him) wassent?

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We know that Holy Prophet's()father name was Abdullah & he had passed away before Prophet's birth.With this background please tell that what was the concept in arabs about "ALLAH"before prophet.Were they familiar to this word before prophet's birth?How did they differentiate Allah from idols,if at all they did?
You should note that Arabian societies before Islam were not atheistic societies that denied the existence of Allaah, or societies that were unaware that there is a Lord, Creator and Provider. They knew that, and they still retained some traces of the religion of Ibraaheem, and they had contact with Jews and Christians. But their problem was that they did not worship Allaah Alone in exclusion to others; they had other gods whom they associated in worship with Him, and which they worshipped not on the basis that they were the Lord, the Creator the Provider, but because they claimed that these were intermediaries who would intercede between them and Allaah and bring them closer to Allaah. Hence Allaah said concerning them (interpretation of the meaning):
“And if you (O Muhammad) ask them: ‘Who has created the heavens and the earth,’ they will certainly say: ‘Allaah’” [Luqmaan 31:25]
This indicates that they acknowledged that Allaah is the Creator. Another aayah says (interpretation of the meaning):
“And verily, if you ask them: ‘Who created the heavens and the earth?’ Surely, they will say: ‘Allaah (has created them)’”
[al-Zumar 39:38]
Many aayaat indicated that they believed in the Unity of Lordship (Tawheed al-Ruboobiyyah); theirshirkwas with regard to divinity (uloohiyyah), as Allaah says concerning them (interpretation of the meaning):
“And those who take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allaah’”[al-Zumar 39:3]
i.e., they said, we only worship them so that they may bring us closer to Allaah.

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Dought & clear, - {Islamic history and biography}, - * No-onewho was alive in 10 AH lived for more than one hundred years

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Could you please explain this hadith: Narrated by Abdullah ibn Umar (RA): Once the Prophet led us in the 'Isha' prayer during the last days of his life and after finishing it (the prayer) (with Taslim) he said: "Do you realize (the importance of) this night?" Nobody present on the surface of the earth tonight will be living after the completion of one hundred years from this night." -- Sahih Bukhari (1.116)
Praise be to Allaah.
The meaning of the hadeeth is clear and apparent, and was borne out by real events. The Prophet (peace and blessings of Allaah be upon him) was stating that none of the people who were alive at that time would live for more than a hundred years, and this is what in fact happened. The last of the Sahaabah to die passed away in 110 AH, i.e., he died one hundred years after the Messenger (peace and blessings of Allaah be upon him) died. His name was Abu’l-Tufayl ibn Waathilah.
Shaykh Sa’d al-Humayd
This hadeeth was narrated by Imaam al-Bukhaari (may Allaah have mercy on him) in hisSaheeh, from ‘Abd-Allaah ibn ‘Umar, who said: “The Prophet (peace and blessings of Allaah be upon him) led us in praying ‘Ishaa towards the end of his life. When he had said thesalaam, he stood up and said: ‘Do you see this night of yours? One hundred years from now, there will not be anyone left of those who are on the face of the earth.’”
There follow some comments made by Ibn Hajar (may Allaah have mercy on him) on this hadeeth:
“Led us in prayer” means as an imaam.
“Towards the end of his life”. A corroborating report narrated by Jaabir states that this was one month before he (peace and blessings of Allaah be upon him) died.
“Do you see” means, “Think about (this night).”
“One hundred years from now” means, when one hundred years have passed.
“There will not be anyone left of those who are on the face of the earth” means, anyone who was alive at that time.
Ibn Battaal said: What the Messenger (peace and blessings of Allaah be upon him) meant was that during this time-span their generation would pass away. He was pointing out to them how short their lives were and that their lives were not like those of the nations who came before them, so that they would strive hard in worship.
Al-Nawawi said: What is meant is that everyone who was on the face of the earth on that night would not live for more than one hundred years after that night, whether he was young on that occasion or not. It does not mean that anyone who was born after that night would not live for a hundred years. And Allaah knows best.
This hadeeth is one of the signs of the Prophethood of the Prophet (peace and blessings of Allaah be upon him). He was speaking of future events which came to pass as he described them. The trustworthy scholars use this as evidence in refuting some of the Sufis who say that al-Khidr is still alive until now.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * If a woman miscarries after two months of pregnancy, is her bleeding regarded as nifaas?

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I was pregnant and I had a miscarriage at two months. I asked a lady who is knowledgeable about Islam whether I should fast Ramadaan and pray, and she answered: “Yes, fast and pray, because the soul had not yet been breathed into (the embryo), so it is regarded as istihaadah (non-menstrual vaginal bleeding).” So I fasted and prayed, but then another doctor told me that I should repeat the fasts. What is the correct ruling?.
Praise be to Allaah.
The different opinions that our sister has heard are the result of scholarly differences on this matter. The correct scholarly view is that if a woman miscarries a foetus that was fully formed, then she should stop praying and fasting because this is nifaas. If it was not fully formed then her blood is irregular bleeding and she should not stop praying and fasting. The minimum time in which the foetus becomes fully formed is eighty-one days (from conception).
The scholars of the Standing Committee said:
If the foetus was fully formed, in the sense that its limbs (hands and feet) and head had appeared, it is haraam to have intercourse with the woman so long as she is still bleeding, for up to forty days. It is permissible to have intercourse with her at times when the bleeding stops within forty days, after she does ghusl. But if the limbs had not yet appeared in the embryo, then it is permissible to have intercourse with her even if that is immediately after the miscarriage, because that is not regarded as nifaas, rather it is irregular bleeding and she can pray and fast in that case.
Fataawa al-Lajnah al-Daa’imah, 5/422, 423.
Shaykh ‘Abd al-‘Azeez ibn Baaz said:
If a woman miscarries something in which human features such as a head, arm or leg etc can be distinguished, then the rulings of nifaas apply and she should not pray or fast, and it is not permissible for her husband to have intercourse with her until she becomes pure or until forty days have passed. If she becomes pure before forty days have passed, then she has to do ghusl and pray and fast in Ramadaan, and it is permissible for her husband to have intercourse with her.
But if no human features can be distinguished in what is passed by the woman, and it looks like flesh with no distinguishable features, or it is blood, then she comes under the ruling of one who is suffering from istihaadah (non-menstrual vaginal bleeding), not the rulings on nifaas or menstruation. So she has to pray and fast in Ramadaan, and she is permissible for her husband… because this comes under the rulings on istihaadah according to the scholars.
Fataawa Islamiyyah, 1/243.
Shaykh Ibn ‘Uthaymeen said:
The scholars said: If what is passed has clear human features, then her bleeding after that is regarded as nifaas, so she should stop praying and fasting, and her husband should avoid her until she becomes pure. If what comes out is unformed, then it is not regarded as the blood of nifaas, rather it is irregular bleeding which does not prevent her from praying or fasting, etc.
The scholars said: The earliest time at which distinguishable features may appear is eighty-one days.
And Allaah knows best.





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Regards,
JAPHER SADIQ /-
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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period was longer than usual on several occasions. What should she do with regard to fasting?

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In my first year of menstruating, my period would last for 6 or 7 days, but in the second year it began to last for approximately nine days. At the end of the second year and in the third year, it began to last between two and three weeks. In Ramadan it lasted 18 days, starting three days before Ramadan, and lasting for 15 days of Ramadan. What is the ruling on that with regard to making up missed fasts?.
Praise be to Allaah.
The scholars differed concerning the maximum length of menses. The correct view is that there is no minimum or maximum length of menses, and that a woman’s period may become longer or shorter. What matters is that the blood that comes out is menstrual blood, regardless of how long it lasts.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Shaykh al-Islam [Ibn Taymiyah], Ibn al-Mundhir and a number of scholars said: It is not correct to set a specific time limit. When a woman sees the blood that women recognize as menstrual blood, then it is menses. The evidence for that is as follows:
The general meaning of the verse in which Allah says (interpretation of the meaning):“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses)” [al-Baqarah 2:222]. The words “Say: that is an Adha” imply a ruling connected to the reason, which is that it is adha. So if this blood, which is the adha, is seen, and it is not bleeding from a vein, then it is deemed to be menses. End quote.
Al-Sharh al-Mumti‘, 1/402
And he said:
There are some women who may remain pure (i.e., free of menses) for four months, then the menses may come and last for an entire month. It is -- and Allah knows best -- as if it is saved up then comes all at once. And there are some women who menstruate for three days every month, or four or five or ten days. End quote.
Al-Sharh al-Mumti‘, 1/402
Based on this, your period is the days on which there is bleeding, until you see the tuhr (white discharge signalling the end of the period), even if it lasts for more than fifteen days, so long as the bleeding does not continue for the entire month or only stops for one or two days, in which case it is istihaadah (non-menstrual bleeding).
And Allah knows best.







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Regards,
JAPHER SADIQ /-
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