Authentication

Q: Is there any credible or authentic narration which states that Hawa (the mother of mankind), Sarah (the mother of the Prophet Isaac), Princess Hajrah of Egypt (the mother of Prophet Ismael), Queen Asiya (the wife of the Pharaoh of the time of Musa) and/or Hazrat Mariam (the mother of Prophet Isa) were present at the birth of Rasool (Sallalla hu alaihi wa Sallam)? A Barelwi brother once told me that Hazrat Mariam (the mother of Prophet Isa) was also present, whilst this article states from the Jamiatul Ulama states that the other four ladies were present: http://jamiat.org.za/blog/miraculous-birth-of-our-beloved-nabi-s-a-w/ However I have not come across any lecture on the Seerah nor any book of Seerah mentioning that any of these five women were present. Furthermore Shaykh Maulana Ibrahim Mogra of the UK said that it is false to state that Hazrat Mariam was present. Can the Mufti please clarify the true position of Ahlus Sunnah wal Jama'ah?

Q: I had heard an Islamic lecture saying that a sinful woman will take four males i.e. her father, brother, husband and son along with her to hell because they did not stop her from committing sin. But is it not that every individual is responsible for their own deeds. And Allah (SWT) will not punish or reward an individual because of the deeds done by others?

Q: I have presented three hadith regarding the parents of Nabi (Sallallahu Alayhi Wasallam).  Also at the bottom I have presented some opinions which show good news. Which is correct?

Q: I always meet this one uncle who I sometimes sit and talk with. He is just over 80 years of age. He wanted to know if there is any Hadith or mention in Qur'an about Almighty Allah being more merciful and forgiving to someone who reaches the age of 90 or any old age. He said he did ask some Imaam before but he still never got an answer so I said I will try my best to find out for him and let him know.

Q: Is it true that if you read Surah ikhlaas 200 times, you will get the benefit of 500 years of prayer?

Q:

1. I have read whoever memorizes the first ten verses from Surah Kahf, he will be protected from the trials of Dajjaal. People say a person who recites Surah Kahf on a Friday will be protected from the trials of Dajjaal, is this correct and mentioned in the Hadith?

2. I have read whoever reads Surah Kahf on Friday, it will act as a light for him from one Friday to the next. I wanted to know by reading Surah Kahf on a Friday will it be a protection as well from one Friday to the next, is this mentioned in the Hadith?

Q: Please send the conversation between the Prophet Muhammed (Sallallahu Alayhi Wasallam) and Jibraeel (Alayhis Salaam) where the Prophet (Sallallahu Alayhi Wasallam) asks jibrael (Alayhis Salaam) about his age.

Q: Is the following authentic (the Arabic and the translations): Allah Ta'ala says when my slave recites “Ar Rahmanir Raheem” (The Most Gracious, The Most Merciful) I say “athna ‘alaia abdi” (my slave has praised me through my beautiful names and attributes).

Q:

1. “He who has a morning meal of seven ‘ajwa dates will not suffer harm that day through toxins or magic.” (Bukhari, Hadith 5327 and Muslim, Hadith 3814)

2. ‘Aisha reported Allah’s Messenger as saying, “The ‘ajwah dates of al-‘Aliya contain healing, and they are an antidote (when taken as) first thing in the morning.” (Muslim, Hadith 3815)

3. Aisha reported Allah’s Messenger as saying, “The ‘ajwah dates of al-‘Aliya taken as the first thing in the morning, in the state of fasting; contain healing for all (kinds of) magic or toxins.”(Musnad Ahmad, Hadith 23592)

4. Narrated ‘Urwah: ‘Aisha used to order to make a habit of or taking in regular intervals seven ‘ajwah dates, in the state of fasting for seven mornings. (Musannaf Ibn Abi Shayba, Hadith 23945).

I have a question on these hadiths. The first 2 hadiths state that the ajwa dates should be taken in the morning and the last 2 hadiths say they should be taken in the morning when fasting. Hadiths 3 and 4 probably refer to suhoor time if I'm correct . But Islamically, morning time begins at fajr time, and eating is prohibited at fajr time for the fasting person since this begins their fast. But a fasting person has suhoor which is before fajr time and is still considered as night time. My question is that why does the last 2 hadiths refer to suhoor as morning time when suhoor is eaten before morning time( or before fajr time) because Islamically morning time begins at fajr, and suhoor is still night time? And a fasting persons meal is eaten before the morning time Islamically.