What The Experts/Scholars Say About the Bible

WHAT THE EXPERTS/SCHOLARS SAY:
Peake's Commentary of the Bible
(A Christian scholarly work)
1. Under the heading: " The Textual Criticism of the New Testament " (p.663)
Article authored by K. W. Clark , A.B., B.D., PH.D., Professor of
Biblical Literature, Duke University, Durham, NorthCarolina. He
writes:
"It is well known that theprimitive Christian gospelwas initially
transmitted by word of mouth and that this oral tradition resulted in
variant reporting of the original word and deed. It is equally true
that when the Christian record was later committed to writing it
continued to be subject to verbal variation (involuntary and
intentional) at the hands of scribes and editors. The earliest
written Gospel, by Mark in Rome, was promptly copied for wider
circulation and was soon known as far as Ephesus and Antioch. The
correspondence of Paul was collected and copied and early circulated
between Italy and Syria. Each hand-produced copy, however, contained
its own deviations in the form of error or of editorial revision by
the theologian-scribe. From the very beginning manuscript copies of
New Testament books showed an increasing amount of variation in the
text, and within a single century the original compositions were
greatly altered."
He admits a few paragraphs later:
"For many centuries of Christian history believersseemed unmindful of
textual alterations and therefore felt no need and made no serious
effort to recover a text truer than the one they possessed. In the
absence of ancient manuscript witnesses, the numerous Byzantine copies
of later date were generally accepted as thetraditional text. This
late form of the text was familiar to all and remained firmly
established in use until the 18th century. The first serious doubt
arose in the 17th century whenChristian scholarship in the West was
confronted with a 5th century witness of a different textual
character. This was an Alexandrian MS, which was carried to London in
1627 (and still remains there in the British Library, designated as
Codex Alexandrinus). This was followed by the discoveryof other
manuscript witnesses of even earlier date, which clearly pointed to
the fact that the prevailing Greek text was substantially different
from the original. The desire to reconstruct the lost original, along
with the reappearance of ancient copies long lost from view, caused
the development of the modern scientific discipline known as textual
criticism. Its achievement to date has been to provide Christians
with a Greek text of the NT Scriptures more trustworthy than any in
use since the 6th century. However, it is not to be thought that the
"original" text has now been fully recovered, for
significantdiscoveries and important refinements ofthe text and method
continue to cast more light upon the problem."
On the many manuscript copies from which scholars try to put together
a faithful reading, the learned author writes:
"…this circumstance has created the most intricate textual problem in
seeking to recover the lost original text of the Greek NT."
Admitting the interpolation of scribes, Dr. Clark reveals:
"…it may be recognized that the scribe (present or previous) exhibits
a theological interest which might cause him to change the text of his
exemplar (cf. John 1:18, referring to Jesus as 'onlyGod' or as 'only
Son')."
Further on the subject of the inaccuracies of the NTtext, Professor
Clark writes:
"To recover the NT writings in original form is the ultimate goal and
will always be the main objective of textual criticism, as it unites
withother disciplines to penetrate to Christian origins. But textual
criticism has other tasks that belong to lower criticism, concerned
with tracing the course of transmission……….This sort of inquiry
performs at least three services: it contributes to historical
theology, it illumines church history, and it enables the textual
critic to retrace the process of change which the text has undergone
and thus to exscind accumulated error."
2. Under the heading: " The Early Versions of the New Testament " (p. 671)
Authored by Bruce Metzger , M.A., PH.D., D.D., Professor of New
Testament Language and Literature, Princeton Theological Seminary, New
Jersey.
Writing on the corruptions of the Latin Vulgate by Jerome:
"It was inevitable that in the course of transmission by recopying,
scribal carelessness corrupted Jerome's original work."
3. Under the heading: " The Literature and Canon of the New Testament " (p.676)
Authored by Rev. Joseph Sanders , M.A., Dean, Domestic Bursar and
Fellow of Peterhouse College, University Lecturer in Divinity,
Cambridge.
The Reverend admits the windows in which the corruptions of the
teachings occurred (as had Prof. Clark) as being during the time from
the oral traditions to the written stage:
"So, however it is explained, we must recognize a certain reluctance
on the part of Christians to begin a written literature…What happened
in the oral period, was of immense importance, and has left clear
traces in the writtenliterature".
The Reverend continues:
"In principle, there was no absolute necessity for any written
material, at least, while the apostles were still alive, and written
records may only have begun when the original 'eye-witnesses and
ministers of the word' were no longer available. It is highly
unlikely that any of the four Gospels antedates the deaths of the
chief apostles. The church mayhave been driven to putting its
tradition into writing when it was in danger of being lost, as the
Rabbi's were. Nero's persecution and the Jewish War would provide the
impetus".
Continuing on the progressive authorship of writings by the church,he says:
"But of all the needs of the early church which the NT was written to
satisfy, that for the control, guidance and edification of the newly
founded congregations was the first to lead to the composition of
worksstill extant."
On the false authorship of certain letters of Paul and in the Bible in general:
"The authenticity of 1 and 2 Timothy and Titus is also questioned,
even more generally than that of Ephesians. As they stand they seem
to reflecta stage of development in church organizations impossible in
Paul's own lifetime. They thus raise the whole problem of
pseudonymity in Holy Scripture."
Referring to the Canonization process, theReverend elucidates:
"…the Church of the 2nd century had no other means of distinguishing
genuine from pseudonymous apostolic works, orthodoxy tendedto become
synonymous with apostolicity."
Acknowledging the 'combat writings' nature of the Gospels. The Reverend says:
"It is quite possible that the fourfold Gospel was aCatholic
counterblast to Marcion's single Gospel."
4. Under the heading: " Pagan Religion at the Coming of Christianity " (p. 712)
Authored by Robert Wilson , M.A., B.D., PH.D., Lecturer in New
Testament Language and Literature, St. Andrew's University.
Writing about the 'Mystery Cults' of the Greeks, Dr. Wilson says:
"In its origins Christianity must have appeared to the men of the age
as just another of these oriental cults. Like them, it came out of
the East; like them, it promised salvation. Like them also,it centred
upon a Saviourwho died and rose again,and like them it gave special
place to certain rites: baptism and a sacred meal. It is therefore
only natural that questions should be raised as to the possible
influence of these cults on the thought of the early Church…"
Further on a related topic, the learned scholarwrites:
"At a later stage indeed much was taken over and'baptized' into the
service of the Christian faith: in Mithraism, 25 December had a
special place as the birthday of the god; the image-type representing
the Madonna and Child has been traced back to statue of Isis and the
infant Horus. It must be admitted that the Church in later ages
absorbed into its beliefs and practice those elements which it could
take over without doing violence to its own essential faith…."
5. Under the heading: " The Life and Teaching of Jesus " (p. 733)
Authored by Rev. John Bowman , Professor of New Testament
Interpretation, San Francisco Theological Seminary, San Anselmo,
California.
Concerning the early years of Jesus' life and how each NT author is
expounding their own personal interpretation, the Professor states:
"It seems quite clear that at no time in its history has the Christian
Church thought of its founder's life as beginning with the manger in
Bethlehem. Each of the four evangelists gives expression to this fact
in his own way. The Fourth Evangelist, whose background appears to
have been that of Hellenistic Judaism, employs the current "logos"
doctrine to indicate the eternal character of him who became flesh as
Jesus of Nazareth (Mt. 1:18; Lk. 1:34f).
In addition to the accounts in the Gospels other NT writers in one way
and another give expression to the Church's conviction on this point.
In the Revelation to John, not only does the eternal Christ say for
himself, 'I am the first and the last, and the living one' (1:17),but
he is also acclaimed 'Word of God' (19:13) and'Lord of Lords and King
ofKings' (17:14). For the author of Hebrews, he is the eternal Son of
God through whom the latter created the universe (1:1-14). For Paul,
he was'in the form of God' before he became a man (Phil. 2:5-11)."
On how the 'Coming One',prophesied by John the Baptist was not the
Messiah of Salvation, the Reverend writes:
"John never applied the term 'Messiah' to the Coming One whom he
announced. This Coming One was to act as judge of men, sorting out
the chaff from the wheat on the threshing-floor of judgement in his
time, and the figure who most nearly fits this description is that,
not of the Messiah as popularly conceived, but rather the'Son of Man'
of 1 Enoch 37-71, who comes for judgement rather than for the
salvation of the people of God."
Showing how Jesus responded to the Lordship of God (as opposed to the
common claim of his own Divinity – my emphasis) through the call of
John the Baptist, the Professor substantiates the notion that Jesus
came to do works of the Lord:
"Jesus heard of this new prophetic movement inaugurated by John the
Baptist and so, coming down from his native hills to the Jordan
valley, Jesus purposed to ally himself with it. By way of
explanation, Matthew says that this was to 'fulfill all
righteousness', that is to identify himself wholly with mankind in the
endeavour to fulfill all of God's righteous demand upon man…..Like all
prophetic messages, accordingly, John's represented a call to decision
to submit oneself to the Lordship ofGod. Jesus could no moreresist
the claims of such acall than could any of his contemporaries. In
obedience, therefore, to the prophetic voice represented by John he
came to seek baptism at the latter's hand."
Further in his article, the learned Professor comments of the doublets
concerning the disciples and the mission of the seventy. He writes:
"Luke alone among the evangelists suggests that our Lord also sent out
seventy-two others as well (10:1-22). We inclineto the belief that
this is a doublet of the sending out of the twelve disciples, as the
Greek characters for twelve andseventy two exhibit little difference
and may easilybe confused by a slip of the pen."
6. Under the heading: " Matthew " (p. 769)
Authored by: Krister Stendahl , PH.D., THEOL.D., Associate Professor
of New Testament Studies, Harvard University.
In the opening commentary on the Gospel of Matthew, the Professor writes:
"…the image of the Gospel writers as 'authors' – with or without
specific channelsof inspiration - has fadedaway under the impact of
comparative synoptic studies and under the impact of Form Criticism…"
He continues that Matthew was not a "mereredactor" but had his own way
of putting the pieces together. In this regard, Professor Stendahl
admits:
"In carrying out his work by such an interpretative use of earlier
material, written as well as oral, Matthew does not work in a vacuum,
but within the life of a church for those whose needs he is catering;
his Gospel morethan the others is a product of a community and for a
community."
Dr. Stendahl admits the unsolved problem of the authorship of this
Gospel in these words:
"It remains an unsolved problem how and why the Gospel came to
circulate under the name of Matthew, who only in this Gospel is
identified with a tax-collector calledby Jesus (see 9:9, 10:3). But
it is highly unlikely that the man responsible for this Gospel had
lived on the despised outskirts of Jewish religious life, nor does the
Gospel itself (the title was certainly added later) intimate that
Matthew was its author."
7. Under the heading: " Mark " (p.799)
Authored by Robert McL. Wilson , M.A., PH.D., Lecturer in New
Testament Language and Literature, St. Andrews University.
Speaking on the position of Mark in relation to the other gospels, Dr.
Wilson writes:
"…Mk is now commonly recognized not only as the earliest canonical
Gospel but also as one of the sources used by Mt. And Lk."
The learned Doctor notes that the earliest reference to Mark is made
by Papias (c. AD 140) however, he has thisto say in its regard:
"There are several problems connected withthis tradition, and it is
probably not to be taken entirely at face value. In particular the
associationof Mk with Peter should not be understood to mean that the
Gospel records the testimony of an eye-witness throughout."
Concerning the type of mindset that authored this Gospel, the Doctor writes:
"Moreover, as Branscombnotes, a Roman origin would go far to explain
the ready acceptance andrapid dissemination of the Gospel. It would
also explain the inclusion and preservation of Mk. among the Gospels
finallyadmitted to the Canon."
Concerning the language source behind this Gospel, Dr. Wilson says:
"There are grounds for suspecting Aramaic sources behind the Gospel,
though whether written or oral it is impossible to say."
Finally, Dr. Wilson observes:
"It is now generally agreed that 9-20 are not an original part of Mk.
They are not found in theoldest manuscripts, and indeed were
apparently not in the copies used by Mt. And Lk."
8. Under the heading: " Luke " (p. 82)
Authored by: Rev. Geoffrey W. H. Lampe , M.C., D.D., Ely Professor
of Divinity, Cambridge University.
Commenting on the authorship of this Gospel by Luke, Professor Lampenotes:
"…this gospel and Acts have been attributed to Luke, the companion of
Paul (Col. 4:11; 2 Tim 4:10). He is said by the above-mentioned
prologue to have been a native of Antioch in Syria,a tradition found
also, possibly independently, in Eusebias (HE III, iv, 6), and, by
many early writers (following Col. 4:11) a doctor. How far these
traditions are inferred from the 'we passages' of Acts including the
short 'we passage' in Acts 11:27 in the 'Western' text, the setting of
which is in Antioch, taken in conjunction with the Pauline references
mentioned above, and how far they rest on genuinely independent
records or reminiscences is quite uncertain."
Writing on the source usage of the Gospel of Luke, the Professor writes:
"On the whole it seems probable that Lk. handlesMk freely, modifying
and supplementing as it suits his purpose."
9. Under the heading: " John " (p. 844)
Authored by: Rev. C. Kingsley Barrett , M.A., B.D., F.B.A., Professor
of Theology, Durham University.
Simply put:
"The origin of this Gospelis veiled in obscurity. Towards the end of
the 2nd century a tradition became strongly established that it had
been written by John the son of Zebedee (who wasunderstood to be
referred to in the Gospel itself as 'the disciple whom Jesus loved')
not far from AD 100 (John was believed to have survived till the
principate of Trajan). This tradition cannot however be traced early
in the 2nd century. It finds confirmation in some features of the
Gospel itself, but is contradicted by others, and the position is
complicated by both the similarities and the differences bewteen John
and the Synoptic Gospels."
An oft-cited personage recounting the authenticity of this Gospel by
the disciple John is Polycarp. However, the evidence shows otherwise.
The Professor notes the history of the tradition by quoting the work
of Irenaeus. However, he says:
"The earlier evidence is however much less satisfactory. Polycarp
himself in his extant epistle makes no claim to personal contact with
theapostle, and does not refer to the Gospel (though he does quote 1
John). Iraneus's statement about Papias, which is similar to that
about Polycarp, is almost certainly incorrect. Ignatius of Antioch,
writing c. AD 112 to the Church at Ephesus, makesno allusion to John,
though emphasizes Paul'scontacts with Ephesus. Infact there is no
early evidence to connect Johnwith Ephesus or with the writing of a
Gospel."
Speaking on the relationship of this Gospel with that of the
Synoptics, the Professor writes:
"On account of these parallels it is today very generally agreed that
John was familiar with the synoptic tradition – that is, the
traditional material out of which theSynoptic Gospels were composed.
Whether he knew any of the Gospels themselves is disputed. Astrong
case can be made for his having known Mk,a fairly strong case for
hisknowledge of Luke. On any view of this question,however, one is
bound toask whether an apostle, equipped with such unrivalled
first-hand knowledge as John the son of Zebedee must have possessed,
would have a) found it necessary to consult and use other authorities,
and b) come into conflict with the good and the early tradition of Mk
on such an issue as the date of the crucifixion. No simple answer to
the question of authorship is possible."

On women touching theQur'aan

TOUCHING THE QUR'AN
-
Recitation of the Quran During Menses and Post Natal Bleeding
First of all, the Shariah deals with the sexually defiled men/women
and menstruating women in very different matters and ways. There are
lots of differences between them:
*. The sexually defiled man/woman can at any time he/she wishes remove
that state. He/she can make ghusl and if there is no water then they
can perform tayammum.
*. Menstruating woman can not do such a thing, she is in that state
for as long as Allah (SWT) wills, until her period comes toan end.
Recitation of the Quran by menstruating and post-partum bleeding women
has been made permissible by the Malikis, Shafis, Hanbalis, Abu
Hanifa, and a number of other scholars. Their proof being:
*. Hadith of Bukhari and Muslim concerning the Eid prayer. Narrated
Umm 'Atiya (RA):
*. "I heard Allah's Messenger (SAW) saying that the unmarried virgins
and the mature girls and the menstruating women should come out and
participate in the good deeds as well as invocations of faithful
believers but the menstruating women should keep away from the
Musallah - praying place [Salat (prayers)]. Someone asked (Umm
'Atiya)(surprisingly), "Do you say the menstruating women?" She
replied, "Doesn't a menstruating woman attend 'Arafat (Hajj) and such
and such (other deeds)?"
*. Takbeer is a type of remembrance of Allah (SWT) and supplication is
not any different from dhikr
*. Hadith of Bukhari regarding Aisha (RA) when she got her menses on
the way to Mecca.
Narrated 'Aisha (RA):
"We set out with the sole intention of performing Hajj and when we
reached Sarif, (11 kms. from Makka, I got my menses. Allah's
Messenger (SAW) came tome while I was weeping. He said "What is the
matter with you? Have you got your menses? I replied, "Yes." He
said,"This is a thing Allah (SWT) has ordained for the daughters of
Adam. So do what all the pilgrims do with the exception of Tawaf
(Circumambulation) round the Ka'bah." 'Aisha(RA), added, "Allah's
Messenger (SAW) sacrificed cows on behalf of his wives."
Pilgrims make dhikr and read Quran. There was noobjection from the
Prophet (SAW) and he (SAW) actually "told" Aisha (RA) to do so.
Another reason being hardship. A woman might forget what she memorized.
So therefore if there is notext forbidding such an act, one cannot
conclude that the act is not allowable. The burden of proof is on
those who claim that such women cannot recite the Quran, and they
offer no clear ordirect proof.
There is no harm whatsoever in a menstruating woman or post-partum
bleeding woman reciting the Quran from their memorywithout actually
touching the Quran.
Touching the Quran During the Menstruation and Post-Partum Bleeding
The most often quoted evidences, is an Ayat from the Quran:
".... None can touch but those who are pure..." (Al-Waqi'a 56:79)
A common mistake, is people taking verses and applying it to a
particular Fiqh (point). Yet when you study the verse in more detail
you will find, in fact, it is not related to the point whatsoever.
"That (this) is indeed an honourable recital (the Noble Quran). In a
Book well-guarded (with Allah in the heaven i.e. Al-LauhAl-Mahfuz).
Which (that Book with Allah) none can touch but those who are pure
from sins (i.e. the angels). A Revelation (this Quran) from the Lord
of the Alamin (mankind, jinns, and all that exists). (Al-Waqi'a
56:77-80).
Put into context this A yat refers to "…a Book well-guarded," and this
means a Book with Allah (SWT). It is not talking about the physical
Quran we have in our presence here on earth..
Ibn Abbas (RA) and others, along with the early scholars, agree that
this verse is not talking about the Quran that we have in our hands. A
Book well-guarded refersto something that is hidden (Maknoon) . It is
not referring to the Quran we have in our presence here on earth.
Early scholars all agree to this conclusion.
"...In a Book well-guarded (with Allah in the heaven i.e. Al-Lauh Al-Mahfuz).
According to the Tafsir of Tabari and Ibn Kathir and also according
to Jamal al-deen al-Qasami, this Ayat is not in reference to humans
having to be free from impurities.
" Which (that Book with Allah) none can touch butthose who are pure
from sins (i.e. the angels)."
This verse in reference to the Angels and not mankind. In a Hadith
narrated by Abu Hurayrah (RA), the Prophet (SAW) states, "a believer
never becomes impure."
"The Prophet (SAW) cameacross me in one of the streets of Medina and
at that time I was in a state of Janaba. So I slipped away from him
and wentto take a bath. On my return the Prophet said,"O Abu
Hurayrah! Where have you been?" I replied, " I was in a state of
Janaba, so I disliked to sit in your company." The Prophet (SAW)
said,"Subhan Allah! A believernever becomes impure." (Sahih Bukhari)
There are four possible meanings of Taher (pure) in this Hadith:
Specifically it means"pure."
Free from major impuritywhere it is necessary to make ghusl.
Fee from minor impurity where it is necessary to make wudu.
No impurities on physicalbody
What does Taher mean in this Hadith? How we determine what it means is
we look at other evidences that relate.
Evidence
A letter sent to the Emperor of Rome by the Prophet (SAW). The Prophet
(SAW) had good reason to believe that the Emperor would touchit.
Some will argue that a piece of paper is not Quran so this may not be
such a strong argument.
In Sahih Muslim the Hadith about when Aisha (RA) was sent, by The
Prophet (SAW), to go intothe Masjid to get a mat. The Prophet (SAW)
said to Aisha (RA),"Menstruation is not in your hands." A woman's
touch cannot be considered impure even while on menses.
"The messenger of Allah (SAW) said to me: Get methe mat from the
mosque. I said: I am menstruating. Upon this he remarked: Your
menstruation is not in your hands." (Sahih Muslim)
Hadith that states, "A believer does not become impure." A clear text
by The Prophet (SAW). A believer is considered Taher under ALL
circumstances. Therefore, believer in this Hadith means Taher . The
only one who should touch the Quran is a believer (i.e. A Muslim).
Take the Ayat : "None can touch but those who are pure (Taher) ."
There is norecord whatsoever of Prophet (SAW) telling believers not
to touch Qur'an.
Therefore, Taher means believer (Muslim).
There is NO evidence whatsoever that says thata woman who is in her
periods or a woman whois having post-natal bleeding that she can
nottouch the Quran. This is a minority opinion, however it is the
strongest opinion.
Reading The Quran During Menses
There is no prohibition from the Prophet Muhammad (SAW) prohibiting a
woman from reading the Quran in the state of her menses.
There is no prohibition. The Prophet Muhammad (SAW) did not prohibit
it. All we have is the statement of the Prophet Muhammad (SAW) that he
used to recite the Quran under all conditions except when he was in a
state of Janaba that is after having sexual intercoursewhen it was
necessary for him to take a bath.
This is the basis; this is the foundation, from which all of these
different opinions are derived. So, some scholars made a comparison
between thisstate of Janaba with that of menses.
But of course, they are not the same because thestate of Janaba can be
removed by merely washing oneself. By taking a bath your impure state
is over. Nowyou can read the Quran. Whereas in the state of menses, a
woman cannotjust wash herself then go and read. She is still in that
state of menses.
If we are dealing now with the translation of the Quran, translations
ofthe meanings of the Quran, then all this is of NO importance at all
because translations of the Quran are not considered to be Quran. So
no matter what state you are in, you can read it, you can pick it up,
you can touch it, there is no problem at all because the Quran that we
have, even if the Arabic text is there too, is still not considered
Quran.
The general position which is held in determining what is considered
Quran and what is not, is that whenever the words of other than Allah
(SWT), ina given text, is more thanthe words of Allah (SWT), that text
is no longer considered Quran because Quran refers to asingle verse if
we take a verse of Quran by itself this is called Quran also. But if
there comes along with this verse, other words, you have given
anexplanation of it, which is more than what constitutes the verse,
andthen this is no longer considered Quran.
This is derived from the fact, that Prophet Muhammad (SAW) sent
messages to the kings of Byzantium and Persia, etc. which had verses
of Quran in it. He (SAW) knew full well that these people were going
to be in a state of Janaba , that they were kafir and that they would
probably tearit up, maybe step on it or whatever.
So we know that it is permissible that once thewords of Allah (SWT)
are drowned out by the words of other than Allah(SWT), which is the
case of the translations of the Quran, then in such case this is not
considered to be Quran and as such it isperfectly allowable for a
woman to read it under any state.
The following information is taken from "Duties of a Muslim Husband" a
lecture by Shaikh Abu-Ameenah Bilal Phillips
It is Permissible for a Menstruating Woman to Recite the Quran and
Books of Supplications
There is no harm in a menstruating or post-partum bleeding woman
reading the books of supplications that are written for the rites of
the pilgrimage. Infact, there in nothing wrong with her reciting the
Quran according to the correct opinion. There in no authentic, clear
text prohibiting a menstruating or post-partum bleeding woman from
reciting the Quran. The thing that is narrated is concerned with the
sexually defiled person only, as such should not recite the Quran
while he/she is sexually defiled. This is based on the Hadith of
Ali(RA). As for the menstruating or post-partum bleeding woman, there
is the Hadith of Ibn Umar (RA), which states:
· "Neither the menstruating woman northe sexually defiled person is to
recite anything from the Quran."
However, this is a weak Hadith. This is because it is from the
narrations of Ismail ibn Iyyash on the authority of people from the
Hijaz and he is weak when he narrated from them.
In the case of a sexually defiled male/female, he/she may make ghusl
as soon as he has done the act with his/her spouse. The amount of time
is not long and he/she is in control of its length as he/she may make
ghusl whenever he/she wishes. Even if he/she cannot find water, he/she
can make tayammum and pray or recite the Quran.
However, the menstruating or post-partum bleeding woman does not have
control over their lengths, such control is inthe hands of Allah
(SWT). Menstruation and post-partum bleeding take days. Therefore, it
is allowed for them to recite the Quran so that they do not forget
what they have memorized and so they will not lose merits of reciting
it. It is also so they may learn the laws of the Shariah from the Book
of Allah (SWT).
Therefore, it is even moreso permissible for her to read the books of
supplications that have verses and Hadith intermixed with them. This
is the correct view and is the correct opinion of the scholars - may
Allah (SWT) have mercy on them - on that point. - Shaikh ibn Baz (ra)
REFERENCES:
1. www.themuslimwomen.com
2. Hasanuddin Ahmed,"Can we touch the Qur'anwithout performing Wudu".
Al-Balaagh, Vol.25, No.2, May/June 2000, p.5

Seeking Forgiveness: Tradition of the Prophetsand the Righteous

The Prophets, may Allaah exalt their mention, and the virtuous and
righteous people were the quickest of all to comply with thecall of
Allaah The Almighty.
Our father Aadam (Adam) and ourmother Hawwaa' (Eve), may Allaah exalt
their mention:
They responded to the call of Allaah The Almighty immediately after
they disobeyed Him when Shaytaan (Satan) caused them to slip and drove
them to commit a sin. They hastened to show remorse and to repent.
Allaah The Almighty Says (what means): {They said, "Our Lord, we have
wronged ourselves, and if You donot forgive us and have mercy upon us,
we will surely be amongthe losers.} [Quran 7:23]
Nooh (Noah) :
When he felt sympathy for his disbelieving son, he said (what means):
{…"My Lord, indeedmy son is of my family; and indeed, Your promise is
true; and You Are the most just of judges!} [Quran 11:45] Then Allaah
The Almighty Said to him (what means): {…"O Nooh, indeed he is not of
your family; indeed, he is [one whose] work was other than righteous,
so ask Me not for that about which you have no knowledge. Indeed, I
advise you, lest you be among the ignorant.} [Quran 11:46]
Then, Nooh asked for the forgiveness of Allaah The Almighty, repenting
of what he said. Allaah The Almighty Says (what means): {… "My Lord, I
seekrefuge in You from asking that of which I have no knowledge. And
unless You forgive me and have mercy upon me, I will be among the
losers.} [Quran 11:47]
Besides, after Allaah The Exalted had punished the disbelieving people
of Nooh with drowning and saved the believingpeople with Nooh he
said(which means): {My Lord, forgive me and my parents and whoever
enters my house a believer and the believing men and believing women.
And do notincrease the wrongdoers except in destruction.} [Quran
71:28]
Ibraaheem (Abraham) :
Ibraaheem who was the intimate friend of Allaah The Exalted, said in
the verse (which means): {And who I aspire that Hewill forgive me my
sin on the Day of Recompense.} [Quran 26:82]
Moosa (Moses) :
Moosa says in the verse (which means): {He said, "My Lord, indeed I
have wronged myself, so forgive me," and He forgave him. Indeed, He is
the Forgiving, the Merciful.} [Quran 28:16] He also says (what means):
{[Moosa] said, "My Lord, forgive me and my brother and admit us into
Your mercy, for Youare the Most Merciful of the merciful.} [Quran
7:151]
Muhammad :
The Companions of the Prophet narrated that the Prophet used to seek
the forgiveness of Allaah The Almighty at least one hundred times in
each gathering,saying: "O Lord, forgive my sins and grant me (accept
my) repentance; for You are the Accepting of repentance, the
Merciful." In another version: "… You are the Forgiving, the
Merciful." [Abu Daawood] The Prophet said: "By Allaah! I ask for
forgiveness from Allaah The Exalted and turn to Him in repentance more
than seventy times a day." [Al-Bukhaari]
Furthermore, Allaah The Almightyurges the Prophet to seek His
forgiveness. He, the Exalted, Says (what means): {… ask forgiveness
for your sin and for the believing men and believing women…} [Quran
47:19]
Yoonus (Jonah) :
Prophet Yoonus called out inthe darkness of the whale's belly (what
means): {There is no deity except You; exalted are You. Indeed, I have
been of the wrongdoers.} [Quran 21:87]
Daawood (David) :
Daawood supplicated Allaah The Exalted as Allaah The Exalted Says
(what means): {And Daawood became certain that Wehad tried him, and he
asked forgiveness of his Lord and fell down bowing [in prostration]
and turned in repentance [to Allaah].} [Quran 38: 24]
Abu Bakr :
Abu Bakr the best of this nation after the Prophet asked the Prophet
"O Messenger of Allaah, teach me an invocation with which I may invoke
Allaah in my prayers." The Prophet said: "Say, 'Allaahumma inni
thalamtu nafsi thulman katheeran wa la yaghfir ath-thunoob illa ant;
ighfir li maghfiratan min 'indik wa irhamni, innaka anta Al-Ghafoor
Ar-Raheem (O Allaah, I have wronged my soul very much and none
forgives the sins but You; soplease bestow Your forgiveness and mercy
upon me. No doubt, You are the Oft-Forgiving, the Most Merciful).'"
[Al-Bukhaari]
'Umar :
'Umar said to the Prophet "O Messenger of Allaah, ask forgiveness for me."
There are numerous righteous and devout people other than these, who
used to seek the forgiveness of Allaah The Almighty frequently;
repentance was their banner, their request for forgiveness was their
slogan, and they repeatedly turned to Allaah The Almighty.

A Day in the Life of a Muslim Woman - II

Afternoon
Preparing a healthy lunch.
Performing Thuhr prayer
(4 Rak'ah of Sunnah, 4 Rak'ah Fard, and 2 Rak'ah Sunnah)
Regarding the Sunnah prayer, `Aa`ishah said: "When the Prophet used to
be in my house, he would offer four Sunnah Rak'ahs before Thuhr, then
he would go and lead the congregation, and thereafter return home and
offer two Sunnah Rak'ahs. Similarly, he would lead the Maghrib prayer
in the congregation and come back and offer two Sunnah Rak'ahs.
Likewise after having led the `lshaa` prayer, he would come back to my
apartment and offer two Sunnah Rak'ahs." [Muslim]
Obviously, for women it is preferable to perform both Sunnah and Fard
Prayer within the home; Umm Humayd As-Sa'idiyyah said: "O, Prophet of
Allaah, I love praying behind you." Thereupon the Prophet of Allaah
told her: ''I had known that you like praying with me. But your prayer
in your private room is better than your prayer in other rooms of your
house, and your prayer in other rooms of your house is better than
your prayer in the halls of your house, and your prayer in the halls
of your house is better than your prayer in your community's mosque,
and your prayer in your community's mosque is better than your prayer
in my mosque." [Ahmad and At-Tabaraani] However, the Prophet did not
forbid women from going to the mosque as he said: "Do not prohibit the
female-servants of Allaah from coming to the mosque of Allaah. When a
wife ofone of you asks for permission togo to the mosque, she should
not be refused this permission." [Al-Bukhaari and Muslim]
„X Saying this Du`aa` when leaving the house: If a woman goes to the
mosque or must leave the house for her needs or the needs of the
family, she should say this Du`aa`, "In the name of Allaah, I trust in
Allaah, there is no might and power but in Allaah." Allaah's Messenger
said: "When a man leaves his house, saying: 'In the name of Allaah, I
trust in Allaah there is nomight and power but in Allaah', itis said
to him at that time, 'Your are guided, you are taken care of,you are
protected.' Then Satan turns away from him, and another Satan says,
`How can a man approach you, who is already guided, cared for and
protected?"' [Abu Daawood]
„X Du`aa` when entering the house: The prophet said: "When a man
enters his house, let him say: '0 Allaah, I ask of You the good of
entry and the good of exit. In the name of Allaah, we enter; in the
name of Allaah, we exit. And upon Allaah, our Lord, we depend.' Then
he should say Salaam to his family." [Abu Daawood]
Performing 'Asr prayer:
(4 Rak'ah Fard)
The prophet said: "He who leaves the 'Asr prayer is like one who has
lost (some of) his family and his property." [Al-Bukhaari and Muslim]
The significance of the afternoon prayer is often likened to that of
Fajr prayer. The Prophet said: "A person will not be sent to Hell who
has offered his Fajr prayer and his 'Asr prayer." [Muslim]
Evening
Preparing a healthy dinner for thefamily.
Perform the Maghrib prayer
(3 Rak'ah Fard and 2 Rak'ah Sunnah)
It is advised that the family makes the prayer together in
congregation at times when two or more are present. Young children may
even be encouragedto participate in the activity. This is a good way
of strengthening family ties and setting a positive example for the
children.
Conducting a study circle within the home:
The evening is a nice time to gather the family members for the study
of the Quran, Ahadeeth,Seerah (Biography of the Prophet)and other
areas of Islamic knowledge.
This is something that can be made a regular part of the daily or
weekly schedule.
Although parents will be primarily responsible for the topics and
discussions, older children may be given assignments to prepare for
the group. Encouraging them to actively participate will enhance their
excitement and interest in learning. Creative and engaging methods may
be used to maintain the attention of younger children, although they
should not be forced to sit for long periods of time. Regarding the
importance of teaching, the Prophet said: "Each of you is aguardian,
and each of you will be asked about your guardianship. The leader
(Muslim ruler) is a guardian, and the man is a guardian over the
people of his house, and the woman is a guardian over her husband's
house and children. So each of you is a guardian, and each of you will
be asked about your guardianship." [Al-Bukhaari and Muslim]
Holding a family discussion:
The evening is also an ideal time for family discussions since most
family members are likely to be present. The family may discuss
happenings or special events of the day, issues that need to be
considered together, or other matters of importance such as rules or
schedules. Doing this on a regular basis will instill responsibility
and respect in children and make them feel thatthey are a vital part
of the family unit. As children mature and reach the age of
responsibility, it becomes necessary to include them in discussions
and decision-making, particularly in matters that pertain to them.
This is actually a time for them to learn how a family should function
andthe most effective ways to plan and make decisions, since they will
eventually begin a family of their own. Obviously, the parents should
provide acceptable role models that the children will want to emulate.
„X Du`aa` after a meeting or gathering: "Glory be to You, O Allaah,
and praise be to You. I witness that none is worthy of worship but
You. I seek Your forgiveness and I turn to you in repentance."
[At-Tirmithi]
Securing the house:
Keep children in after the darkness begins and be sure to secure the
house. The Prophet said: "When the darkness of the night or evening
(comes), then keep in your children, for satan is then out. And when
an hour of the night has gone, then let them go and close the doors,
and invoke the name of Allaah, for satan does not open a closed door,
and tie up your water-skinsand invoke the name of Allaah, and cover
your vessels and invokethe name of Allaah, even when you put something
on them, and put out your lights."
Reviewing the day for acts of charity:
There should be at least one act of charity in each person's day and
this can come in many forms.Allaah's Messenger said: "Charity is due
upon every limb ofa human being on each day that the sun rises. To act
justly between two (people) is charity. To help a man with his riding
beast, or to load his provisions on it or lift them up for him is
charity. A good word is charity. Every step going to prayer is a
charity. Removing from the road what causes harm is charity."
[Al-Bukhaari and Muslim]
Performing `Ishaa` Prayer
(4 Rak'ah Fard and 2 Rak'ah Sunnah)
Allaah's Messenger said: "No Prayer is more burdensome to the
hypocrites than the Fajr prayer and the `Ishaa` prayer, butif they
knew what blessings lie in them, they would certainly come for them,
even if they had to crawl." [Al-Bukhaari and Muslim] It is best to
perform the `Ishaa` prayer before one-half of the night is over.
Performing Witr Prayer
(an odd number of Rak'ah)
The Prophet said: "Allaah is single, He loves what is single,
therefore, do the Witr, O you people of the Quran." [At-Tirmithiand
Abu Daawood] He also said: "He who fears that he will not get up in
the later part of the night should do the Witr in the first part of
it. And he who eagerly wishes to get up in the later part of it should
perform the Witr then, for the prayer in the later part of the night
is witnessed and that is more excellent." [Muslim] It is recommended
to include the supplication of Qunoot (the standing-in-Prayer
supplication) in the Witr Prayer . The Prophet used to recite the
Qunoot Du`aa` after raising his head fromthe position of bowing,
saying: "OAllaah, guide us among those whom You have guided and
preserve us from all ill among those whom You have preserved. Take us
for friends among those whom You have taken and bless for us that
which You have given. Protect us from the evil of that which You have
ordained, for it isYou who ordains and none can ordain upon You.
Indeed, never ishe abased whom You have taken for a friend, and none
is honored whom You have taken for a foe. Blessed are You, our Lord,
and Exalted. There is no escape from You except in You. And may Allaah
bless Prophet Muhammad." [An-Nasaa'ee]
„X Du`aa` before sleeping: The Prophet said: "When one of you goes to
bed, he should dust it with the edge of his gown three times and then
say: `0 Allaah, in Your name I die and I live. In Your name, my Lord,
I place my side (upon this bed), and through You I raise it. If you
retain my soul, have mercy upon it; if You release it, then protect
itas You protect Your righteous servants." [Al-Bukhaari and Muslim] It
is also beneficial to read some chapters or verses from the Quran
before sleeping. `Aa`ishah said: "Every night when the Prophet would
go to bed, he would cup his hands together and blow into them after
reciting Surah Al-Ikhlaas, Surah Al-Falaq, and Surah An-Naas. He would
then rub his hands over whatever he was ablefrom his body, beginning
with hishead, face and the front of his body. He used to do that three
times." [Al-Bukhaari and Muslim] The verse of Al-Kursiyy [2:225] is
also a special verse. The Prophet said: "When you go to your bed,
recite the verse of Al-Kursiyy,'Allaah! There is no god but Him, the
Ever-living, the One Who Sustains and Protects all that exists' to the
end, for then there will remain over you a guardian from Allaah, and
Satan will not come near you until morning." [Al-Bukhaari] It is also
preferred to perform ablution before sleeping and to lie on the right
side.