Prayer, - Dought & clear, - * Was the adhaan revealed by wahy or was it suggested by asahaabi?

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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 inspired fit 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 even though 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 that bell?” he said, “What will you do with it?” I said, “We will call the people to prayer 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 end of 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 him what 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 and started telling him what I had seen, and he gave the call 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 of Allaah (peace and blessings of Allaah be upon him) said: “To Allaah be 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 true dream. 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 to act 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.
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 not revealed 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 to demonstrate the virtue of these two sahaabis and to confirm 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 and he never approved of anything false or misguided that was done by others. He would disapprove of it and speak out 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 to prayer. 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.

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For children, - Why do we find fault with others?

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Maybe you know the saying, "When you point one finger, there are three fingers pointing back to you." Prophet Jesus (pbuh) had a version of this wisdom when he said, "Don't focus on the speck in your brother's eye while ignoring the log in your own eye." Why do we do this? Because criticisms are always centered around ourselves. When we criticize others, we do not expose them, but expose ourselves. We broadcast our own weakness and smallness.
A story in the Mahabharata illustrates the difference in mentality between the good and the bad. Krishna, met with both Yudhishthira and Duryodhana. Krishna asks Yudhishthira to go out into the kingdom and return after finding someone less qualified than himself. Then he asks Duryodhana also to go out into the kingdom and return after finding someone better than himself.
When wicked Duryodhana returns, he tells Krishna that he couldn't find anyone better than himself. Whereas the saintly Yudhishthira tells that he was unable to find anyone inferior to himself.
Moral of the story is something about human psychology. Good people always look at there own short comings and faults and consider themselves inferiors to others. Where as bad people always look at the short comings and faults of others and consider themselves superiors to others.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * He had intercourse with his wife when she was menstruating and was unaware of the shar’i ruling

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I had intercourse with my wife when she was menstruating and I did not know what the ruling on having intercourse with a menstruating woman was. Please advise us, may Allaah reward you with good.
Praise be to Allaah.
Ignorance of the shar’i ruling is a valid excuse before Allaah, may He be glorified and exalted. Allaah has shown mercy to this ummah and lightened its burden, as He has excused them from sin in cases of ignorance, forgetfulness and compulsion.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When this verse was revealed –“and whether you disclose what is in your own selves or conceal it, Allaah will call you to account for it” [al-Baqarah 2:284]– there entered their hearts something that had never entered them before. The Prophet (peace and blessings of Allaah be upon him) said: “Say: We hear and we obey and we submit.” Then Allaah put faith in their hearts and Allaah revealed the words:“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. ‘Our Lord! Punish us not if we forget or fall into error”, Allaah said: I have granted that.“Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)” Allaah said: I have granted that. “Pardon us and grant us forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector)”Allaah said: I have granted that. [al-Baqarah 2:286] Narrated by Muslim (126).
The scholars have stated that the one who does a haraam deed out of ignorance is not to be blamed.
Al-Nawawi said inSharh Muslim(3/204):
If he forgot or was unaware that there was menses, or he was unaware that it was haraam or he was forced to do it, there is no sin on him and he does not have to offer expiation. But if he had intercourse with her deliberately, knowing that she was menstruating and that it was haraam, and did so willingly, then he has committed a serious act of disobedience which al-Shaafa’i described as a major sin, and he has to repent. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inal-Sharhal-Mumti’(1/571):
Expiation is not required of the one who has intercourse with his wife when she is menstruating except when three conditions are met:
1- That he was aware (of the prohibition)
2- That he was aware of what he was doing
3- That he did it willingly.
If he was unaware that it is haraam or that she was menstruating, or he forgot, or the woman was forced, or the menses began during intercourse, then he does not have to offer expiation and there is no sin on him. End quote.
Since you did not know of the prohibition on having intercourse with a menstruating woman, there is no sin on you in sha Allaah, and you do not have to offer expiation.
But what every Muslim must do is strive to understand Islam and learn the rulings, morals and etiquette of sharee’ah, especially those that he needs for matters of worship, the rulings on marriage and buying and selling, and what he needs in his everyday life. He should not wait until he is about to do something and then go and ask or use the excuse of ignorance and lack of knowledge. There is the fear that the one who falls short in seeking essential Islamic knowledge may be sinning. The Prophet (peace and blessings of Allaah be upon him) said: “Seeking knowledge is a duty upon every Muslim.” Narrated by Ibn Maajah (224); classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She becomes dry then the white discharge appears one week later

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My monthly period used to be 6-7 days, and I would know that it had ended when I no longer saw any blood, because the white discharge usually did not come until a week or more later. Are my prayers and fasts acceptable?
My problem now is that my monthly period has become irregular in the last three months. Sometimes it is two days and sometimes it is 3 or 4 days. Now I do not know what I should do. How long should I wait to find out if I have become pure, because the white discharge, as I said, does not come until about a week later? Should I pray and fast? Please note that yesterday in Ramadaan I found some brown threads so I broke my fast. Should I delay ghusl until I see the white discharge, even though that may be a long time? Can I fast only, because it is not permissible to pray? Should I make up these days?.
Praise be to Allaah.
The end of the period (becoming pure) may be known by one of two signs:
(1) Cessation of bleeding, and dryness in the place, so that if a woman inserts a piece of cloth etc, it comes away clean with no trace of blood or yellowish or brownish discharge.
(2) Emission of the white discharge, but some women do not get this discharge.
What you have mentioned about your period usually being six or seven days, and that you become dry after that, is sufficient to rule that you have become pure from menses, and you do not have to wait for the white discharge.
Al-Nawawi (may Allaah have mercy on him) said: The sign that the menses has ended and the woman has become pure is when the bleeding and yellowish and brownish discharge stop. When that stops the woman becomes pure even if some white discharge comes out after that or not. End quote fromal-Majmoo’(2/562).
Secondly:
If your period comes for two or three or four days, then it stops and the place becomes completely dry, ten you have become pure and you have to fast and pray, and you should not wait for the white discharge.
But if the place is not dry, rather there is some yellowish or brownish discharge, then you should not be hasty; and wait until it becomes completely clean or the white discharge comes. Women used to send pieces of cotton with traces of yellow to ‘Aa’ishah (may Allaah be pleased with her), and she would say to them: Do not hasten until you see the white discharge, meaning purification from menses. Narrated by al-Bukhaari in a mu’allaq report.
Thirdly:
What you mention about the brownish threads is not regarded as menses if it appears before or after the usual period. But if it happens in connection with the bleeding, then it is regarded as menses, because of the hadeeth of Umm ‘Atiyyah (may Allaah be pleased with her) who said: We used not to regard brownish or yellowish discharge after purification (the end of menses) as anything that mattered. Narrated by al-Bukhaari (326) and Abu Dawood (307).
No differentiation is made between prayer and fasting with regard to a woman who is menstruating. Hence the Prophet (peace and blessings of Allaah be upon him) said of women: “Is it not the case that when she is menstruating she does not pray or fast?” Narrated by al-Bukhaari and Muslim.
It is haraam for a menstruating woman to pray and fast, and she has to make up the missed fasts but not the missed prayers. If these brownish threads came after the period ended, they are not of any significance and they do not mean that you should not pray and fast. But if they came before the tuhr (purification, end of the period) then they count as menses and it is haraam for you to pray and fast.
And Allaah knows best.

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