History

Rufaidah Al-Aslamiyyah (radhiyallahu anha)

Q: I would like to seek guidance regarding Rufaidah Al-Aslamiyyah رضي الله عنها, who is often presented in modern discussions as one of the earliest nurses in Islamic history and is increasingly becoming an inspirational personality among Muslim women. 

I would like clarification on the following points: 

1. Authenticity: What is the status of the historical reports regarding Rufaidah Al-Aslamiyyah رضي الله عنها? Are the commonly circulated accounts about her nursing the wounded, establishing a medical tent, and participating in the care of injured people authentically established through reliable Islamic sources? Which classical scholars or books have mentioned her? 

2. Historical context: If these accounts are historically established, what exactly was her role, and what were the circumstances and limits within which she performed this service? Should modern descriptions of her as the "first Muslim nurse" be accepted, or is this terminology based mainly on later historical writings? 

3. Taking inspiration: How should Muslim women understand and benefit from the example of Rufaidah رضي الله عنها without importing modern concepts of feminism, gender ideology, or unrestricted notions of women's independence into Islamic teachings? 

4. Islamic framework: If a woman wishes to pursue medicine, nursing, teaching, or other beneficial professions, what principles and conditions should govern such work according to Shariah? How should we distinguish between legitimate service to society and ideas that conflict with Islamic concepts of family responsibilities, modesty, gender interaction, and the role of men and women? 

5. Modern promotion: Many social-media posts and educational institutions portray Rufaidah رضي الله عنها as a symbol of "women's empowerment" and sometimes present her as evidence that Islam supports modern feminist ideas. How should Muslims respond to such presentations when the historical information may be mixed with modern interpretations? 

6. Practical guidance for parents and educators: How should parents and teachers present personalities such as Rufaidah رضي الله عنها to Muslim girls so that they appreciate the contributions of righteous women in Islamic history while developing their understanding from the Qur'an, Sunnah, and the guidance of reliable Ulama rather than from contemporary feminist narratives? 

I would particularly appreciate references to reliable classical sources and the assessment of the authenticity of the reports, rather than merely a general discussion of women's rights or feminism.

Having love for Hazrat Muaawiyah (radhiyallahu ‘anhu) and all the Sahaabah (radhiyallahu ‘anhum)

Q: A few days ago, Salmaan Nadwi of India passed away. Some people were praising him, whereas he was a person who spoke ill of the Sahaabah (radhiyallahu ‘anhum) – especially Hazrat Muaawiyah (radhiyallahu ‘anhu). He made many derogatory statements about Hazrat Muaawiyah (radhiyallahu ‘anhu) and disgraced him. Is it permissible to praise this man seeing that he reviled the Sahaabah (radhiyallahu ‘anhum) and Hazrat Muaawiyah (radhiyallahu ‘anhu), and he showed them great disrespect until the end of his life?

Muazzin in miraaj

Q: Who was the muadhin when Rasulullah صل الله عليه وسلم went on Mi'raj to Musjid al Aqsa? 

A: Rasulullah (sallallahu alaihi wasallam) was taken on the miraculous journey of Meraaj before he made hijrah to Madinah Munawwarah. 

How many Firouns did Nabi Moosa (alaihis salaam) encounter?

Q: A question regarding the historical details in the story of Nabi Musa (عليه السلام). 

Some people mention that there were two different Fir'ouns during the lifetime of Nabi Musa (عليه السلام): 

1. The first Fir'oun - the one who ordered the killing of the male children of Bani Israa'eel and who was the husband of Sayyidah Aasiyah (عليها السلام). This is the Fir'oun referred to in the verse: 

فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا 

(Surah Qasas)

They say this Fir'oun later passed away. 

2. The second Fir'oun - his son, whom Nabi Musa (عليه السلام) later confronted; the Fir'oun who opposed him, crucified the magicians and was eventually drowned. 

It is argued that the verse in Surah Shu'araa does not contradict this view: 

أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ 

because the second Fir'oun could simply be referring to the household and family of Fir'oun (i.e., both father and son). 

The question is: 

Do any classical Mufassireen confirm this view that there were two Fir'ouns during the story of Nabi Musa (عليه السلام)? 

Or do the tafaaseer generally state that the Fir'oun mentioned throughout the entire narrative is the same individual?

Disbelievers in the time of Nabi Nooh (alaihis salaam) afflicted with a skin disease

Q: I want to know if this is authentic: 

When Nooh (alaihis salaam) was building his ark then the disbelievers came and defecated on the ship. Allah Ta'ala sent a certain skin disease upon these people which they had no cure for. So one disbeliever with the disease slips near the ship and falls into the faeces then realizes he has been cured. All disbelievers then came and cleaned the ship by applying all the faeces to their own bodies.