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.

A Day in the Life of a Muslim Woman - I

Normal and everyday activities become acts of worship if they are done
for the sake of pleasing Allaah. The regular and consistent deeds are
the best among these deeds. `Aa`ishah said that Allaah's Messenger
said: "The deeds most loved by Allaah are those done regularly, even
if they are small." [Al-Bukhaari and Muslim] This means that we do not
need to doanything spectacular in our day to obtain rewards from
Allaah, but we should establish some type of routine that incorporates
not only the prayer but also reciting the Quran, Du'aa`
(supplication), Thikr (mention of Allaah), and other good deeds. This
will increase the serenity, patience, and enthusiasm of the believer.
Early morning
This article is the first in a series aimed at bringing the spiritual
side in the everyday life of a married Muslim woman:
Wake at night to perform Tahajjud. The Prophet said: "The best (most
rewarding prayer after the obligatory prayeris Tahajjud, night
prayer." [Ahmad and Muslim] It is best to do this toward the last
third of the night as the Prophet said: "Allaah descends every night
in the last third of the night [in a way that befits His majesty] and
says: Is there anyone invoking Me that I may respond to his
invocation? Is there anyone asking of Me so that I may grant him his
request? Is there anyone asking My Forgiveness, so that I may forgive
him?" [Al-Bukhaari and Muslim] It is even better if the husband and
wife perform the Tahajjud together as the Prophet said: "When a man
wakes his wife up at night and they perform two Rak'ah together, they
are written down among the men and women whoremember Allaah." [Abu
Daawood] After this prayer, one can return to bed until the Fajr
prayer.
Upon awakening in the morning, say this Du`aa`: "Al-Hamdu
Lillaah,praise be to Allaah who brought me to life after giving me
death, and to Him is the resurrection." [Al-Bukhaari] One should also
greet the other members of the household who are awake. The Prophet
said: "O my son (to Anas), when you enter to where your family is, say
Salaam. It is a blessing on you and on the people of your house."
[At-Tirmithi]
When getting dressed, say this Du`aa`: "AI-Hamdu Lillaah, praise be to
Allaah, who clothed me with this, and who provided me with it, without
any power or might of mine." [Abu Daawood]
Make Wudu or Ghusl (except for menstruating or postnatal women):
Du`aa` when entering the bathroom: "In the name of Allaah, O Allaah, I
seek refuge in You from the male and female devils." [Abu Daawood]
Be sure to use the left hand in the bathroom: "`Aa`ishah said that the
right hand was usedby Allaah's Messenger for his ablution and for
taking food, and his left hand was used in the toilet and the like."
[Abu Daawood]
Say "Bismillaah" and make Wudu (ablution). It is also encouraged to
use the Miswak or toothbrush,although it is not an obligatory aspect
of Wudu. The Prophet said: "If I had not found it difficult for my
followers, I wouldhave ordered them to clean their teeth with Miswak
for every prayer." [Al-Bukhaari and Muslim]
Du`aa` after finishing Wudu: "I testify that there is no god but
Allaah, Alone, having no partner; and I testify that Muhammad is His
servant and Messenger, O Allaah, make me of those who continually
repent and purify themselves." [At-Tirmithi]
Du`aa` when leaving the bathroom, "(I ask for) Your forgiveness." [Abu Daawood]
Perform Fajr Prayer : 2 Rak'ah of Sunnah and the two obligatory Rak'ah
(except for menstruating or post-natal women). It is important to
remember that the prayer should be completed soonafter the time has
begun. The Prophet was asked which deed was loved most by Allaah, The
Exalted. He said: "The prayer which is performed at its time."
[Al-Bukhaari] Even if a woman is busy with another task, she should
interrupt this and perform her Prayer .
A woman should try to develop Khushoo` (sincere submission) in prayer
since this will be the first thing that she will be accountable for on
Judgment Day. The Prophet said: "When you stand up for your Prayer ,
make it as if it was your last Prayer ; do not say a word for which
you will have to make an excuse the coming day; and buildno hope on
what is in the hands of men." [Ahmad]
It is often asked if women need to make the Athaan and Iqaamahif they
are leading the Prayer or praying by them selves. This is not required
for women, although they may do it if they wish. In terms of the
manner of performing the prayer, a woman's prayer is no different from
that of a man's.
Recite the Quran. Early morning isoften a good time to recite the
Quran, especially if the children are still sleeping and the house
isquiet. This allows one to fully concentrate and obtain the most
benefit. The Prophet said: "(The recital of) the Quran at dawn is
always witnessed - the angels of the night and the angels of the day
witness it." [At-Tirmithi] If one's spouse is available, this would be
the ideal time to strengthen the marriage by reciting the Quran
together and praising Allaah for His blessings. The issue of women
touching the Quran during menstruation is often debated. Most scholars
say that a woman should not touch the Quran during this time. However,
even ifshe does not, she may still recite from memory or listen to
tapes ifshe fears she may forget the Quran. This should be an
incentive to memorize larger portions of the Quran, which can also be
done during this early morning time.
Work on a project that will benefit the Muslim community in some way.
Before the children awake and after reciting the Quran, it would be a
good time to put energy into some project of interest to which one is
committed. This may include such things as acquiring more Islamic
knowledge by reciting or listening to tapes, writing articles,
preparing for circles, developing some type of program (such as a
Children's circle, Muslim scouting program, etc.), keeping in touch
with othersisters through e-mail, social service projects, etc. There
are many opportunities for sisters to benefit themselves (through
Allaah's rewards) and the community.
Mid and late morning
Prepare a healthy breakfast for the family. It is important to
remember that the Prophet used to eat a very healthy food such as
dates, cucumbers, bread, meat, milk, etc…. Much of the unhealthy food
that we have nowwas obviously not available at thetime of the Prophet
. It is bestto avoid processed foods and to use items that are the
most natural. Allaah Knows what is best for His Creation and He has
provided us with all that we need. We should take care of our
children's physical needs in the best manner possible. Cleanlinessis
also an important element of the Islamic faith and should be observed
in all matters, especiallyin food preparation and eating.
Du`aa` when beginning the meal. "O Allaah! Bless whatever You provided
for us and save us from the punishment of the Hellfire. Bismillaah."
The Prophet told a boy who was attending a meal with him: "... Mention
the name of Allaah, and eat with your right hand and eat of the food
that is nearer to you." [Al-Bukhaari] Spend some time in conversation
during the meal since this was encouraged by the Prophet .
Duaa after finishing the meal "Praise be to Allaah, who gave us to eat
and to drink and made us Muslims." [Abu Daawood and At-Tirmithi] It is
important to remember not to overeat due to the unhealthiness of this
behavior for physical and spiritualreasons. The Messenger of Allaah
said: "The son of Adam fills no vessel more displeasing to Allaah than
his stomach. A few morsels should be enough for him to preserve his
strength. If he must fill it, then he should allow a thin his food, a
third for his food, a third for his drink and leave a third empty for
easy breathing." [At-Tirmithi] Overeating can lead to laziness and
lethargy, and make acts of worship seem laborious, making it more
likely that one will delay or avoid them.
Spend quality time with the children. Older children may need to be
sent off to school, while younger children will continue to require
the attention of their mother. Raising children is the most important
and most honorable role for a woman. It is essential to include
quality time with the children in a busy daily schedule. This should
be given priority over household chores and other activities, although
it should not interfere with obligatory acts of worship. Quality time
may include such things as reading books about Islam, teaching Arabic,
reciting the Quran together, playing games, going to the park, and
much more. The emphasis shouldbe on the children's spiritual,
intellectual, emotional and physical development. Doing this early in
the day also makes it more likely that children will be content to
play with themselves later on, freeing time for other activities.
Perform Ad-Dhuhaa prayer: Abu Hurayrah said: "My friend (the Prophet)
advised me to observe three things, not to abandon them till I die; to
fast three days amonth, to perform two Rak'ah ofDhuhaa (forenoon)
Prayer , and toperform Witr before sleeping." [Bukhaari and Muslim]
This is oneof the forgotten Sunnah of the Prophet that needs to be
revived. Two or more Rak'ah should be prayed some time afterthe sun
rises until a few moments before noon. The preferred time is when it
is extremely hot, which usually occurs around the hour before noon. A
mother has a wonderful opportunity to renew this Sunnah by teaching
her children from a very young age. Have a peaceful and blessed
morning!

Dought & clear, - Will a person be brought to account for whatever crosses his mind of good or evil?.

Sometimes a person suffers from thinking of some sin, and other
thoughts that come fromthe whispers of the Shaytaan and the nafs. Will
he be requited for whatever crosses his mind, and will it be written
in his record, whether it is good or bad?
Praise be to Allah.
Al-Bukhaari (6491) and Muslim (131) narrated from Ibn 'Abbaas (may
Allah be pleased with him) that the Prophet (blessings and peace of
Allah be upon him) said, relating from his Lord, may He be glorified
and exalted: "Allah decreed good deeds and bad deeds, then He
explained that. Whoeverthinks of doing a good deed then does not do
it, Allah will write it down as one complete good deed. If he thinks
of doing a good deed and then does it, Allah [may He be glorified
andexalted] will write it down between ten and seven hundred fold, or
many more. If he thinks of doing a bad deed then he does not do it,
Allah will write it down as one complete good deed, and if he thinks
of it then does it, Allah will write it down as one bad deed."
Al-Bukhaari (5269) and Muslim (127) also narrated from Abu Hurayrah
(may Allah be pleased with him), that the Prophet (blessings and peace
of Allah be upon him) said: "Allah, may He be glorified and exalted,
will forgive my ummah for whatever crosses their minds so long as they
do not act upon it or speak of it."
Ibn Rajab (may Allah have mercy on him) said:
These texts refer to four matters: the recording ofgood deeds and bad
deeds, and thinking of good deeds and bad deeds. This is four matters.
Then he said:
… The third matter: thinking of good deeds. It is recorded as one
complete good deed even if he does not do it,as it says in the hadeeth
of Ibn 'Abbaas and elsewhere. … In the hadeeth of Khuraym ibn Faatik
it says: "… If a person thinks of doing a good deed but then does not
do it and Allah knows that he thought of it and was keen to do it, He
records for him one good deed…" [Narrated by Ahmad, 18556. al-Arna'oot
said: Its isnaad is hasan. It wasmentioned by al-Albaani in
as-Saheehah]. This indicates that what is meant by "thinking of" here
is the determination and resolve that are usually present when one is
keen to do an action, not merely a passing thought that is not
accompanied by any resolve or determination.
Abu'd-Darda' said: If a person goes to his bed, intending to pray
duringthe night (qiyaam), then sleep overtakes him untilmorning comes,
what heintended to do will be recorded for him.
It was narrated that Sa'eed ibn al-Musayyab said: If a person thinks
of praying, fasting, going for Hajj or 'Umrah,or going for jihad, then
he is prevented from doing that, Allah will grant him the reward of
what he wanted to do.
Abu 'Imraan al-Jawni said: It is said to the angel: Record such and
such for So and so. He says: O Lord, he did not do it. He says: He
intended it.
Zayd ibn Aslam said: A man used to go around among the scholars,
saying: Who will tell me of a deed that I may keep doing for Allah,
for I do not like any hour of the day or night to cometo me except I
am striving for the sake of Allah, may He be exalted.It was said to
him: You have found what you are looking for. Do goodas much as you
are able to, then when you become tired or you stop doing it, think
about doing it, for the one who thinks about doing a good deed is like
the one who does it.
If the intention is accompanied by words or effort, the reward is
ensured and the one who intended it is like the one who does it, as
Abu Kabshah narrated that the Prophet (blessings and peace of Allah be
upon him) said:
"[People] in this world are of four types: a person to whom Allah
grants wealth and knowledge, so he fears his Lord with regard to it,
upholds his ties of kinship with it, and acknowledges the rightsof
Allah concerning it – he is of the highest status. (The second is) a
person to whom Allah grants knowledge but He does not grant him
wealth, so he is sincere in his intention and says:If I had wealth, I
would do the same as So and sodoes. He will be rewarded according to
his intention and their reward will be the same.(The third type) is a
person to whom Allah grants wealth, but He does not grant him
knowledge, so he squanders his wealth without knowledge; he does not
fear his Lord concerning it, he does not uphold his ties of kinship
with it and he does not acknowledge the rights of Allah concerning it
– he is of the worst status. (And the fourth type is) a person to whom
Allah does not grant either wealth or knowledge, sohe says: If I had
wealth, I would do the same as Soand so does. He will be requited
according to his intention and their burden of sin will be the same."
Narrated by Imam Ahmad, at-Tirmidhi and Ibn Maajah. Classed as saheeh
by al-Albaani because of corroborating evidence.
The phrase "Their reward will be the same" is understood as meaning
that they are equal with regard to thebasic reward for actions,but not
with regard to the multiplication of thatreward. Multiplication
ofreward is only for the one who actually does a deed, not the one who
intends it but does not do it. If they were equal in all regards, a
tenfold reward would be recorded for the one who thought of a good
deed but did not do it, and this is contrary to allthe texts. That is
indicated by the verse inwhich Allah, may He be exalted, says
(interpretation of the meaning): "Allah has preferred in grades those
who strive hard and fight with their wealth and their lives above
those who sit (at home). Unto each, Allah has promised good
(Paradise), but Allah has preferred those who strive hard and fight,
above those who sit (at home) by a huge reward" [an-Nisa' 4:95]. Ibn
'Abbaas and others said: Those who sit (at home), above whom those who
strive hard and fight are preferred in grades are those who have
excuses, and those who sit (at home), abovewhom those who strive hard
and fight are preferred by a huge reward, are those who do not have
excuses.
Then he (may Allah have mercy on him) said:
The fourth matter is thinking of evil deeds without doing them. In the
hadeeth of Ibn 'Abbaas it says that this will be recorded as one
complete good deed. Similarly in the hadeeth of Abu Hurayrah, Anas and
others it says that it will be recorded as a hasanah (good deed). In
the hadeeth of Abu Hurayrah it says "for he gave it up for My sake"
(Muslim, 129). This indicates that what is meant is that if a person
was able to do what he thought of of sin, but gave it up for the sake
ofAllah, may He be exalted,one good deed will undoubtedly be recorded
for him for that, because his refraining from committing that sin for
that reason is a righteous deed.
But if he thinks of committing a sin, then does not do it for fear
ofother people, or in orderto show off to them, then it was said that
he will be punished for refraining from it with that intention,
because giving precedence to fear of people over fear of Allah is
haraam, just as aiming to show off to people is also haraam. If
refraining from the sin isaccompanied by such intentions, then he will
be punished for refraining.
Al-Fudayl ibn 'Iyaad said:They used to say: Refraining from doing
something for the sake of people is showing off and doing it for their
sake is shirk.
But if he tries to do it by all available means then is prevented from
doing it because it is not decreed that he should do it, in that case
a number of scholars stated that he will be punished for it, because
of the hadeeth, "… so long as he does not speak of it or act upon it."
So if a person strives to commit a sin, then is unable to do it, he
has acted upon it. Similarly, the Prophet (blessings and peace of
Allah be upon him) said: "When two Muslims confront one another with
their swords, the slayer and the slain will both be in Hell." I said –
or it was said – O Messenger of Allaah, (we understand about) the
slayer, but what about the slain? Hesaid: "He wanted to kill his
companion." (Narrated by al-Bukhaari, 31: Muslim, 2888). The words "so
long as he does not speak of it or act upon it" indicate that if the
one who thinks of a sin speaks of what he was thinking of, then he
will be punished for thinkingof it in that case, because he has
committed a sin with his physical faculties, which is speaking with
his tongue. That is also indicated by the hadeeth of Abu Kabshah
quoted above, who said:(The fourth type of person) says: "If I had
wealth, I would do with it what So and so does", referring to the one
whodisobeyed Allah with his wealth. He said: "Their burden of sin will
be the same."
Then he (may Allah have mercy on him) said:
But if he changes his intention and gives up his resolve for no
reason, will he be punished for what he thought of of sin, or not?
There are two scenarios:
The first is if his thinkingof sin was a passing thought that he did
not dwell on and it did not take root in his heart; rather he disliked
it and was put off by it. This will be forgiven; it is likethe awful
thoughts or whispers that the Prophet (blessings and peace of Allah be
upon him) was asked about, and he said: "That is clear faith."
[Narrated byMuslim, 132]
When the verse (interpretation of the meaning) "…whether you disclose
what is in your ownselves or conceal it, Allah will call you to
account for it. Then He forgives whom He wills and punishes whom He
wills…" [al-Baqarah 2:284] was revealed, that was distressing for the
Muslims and they thought that it included these passing thoughts. Then
the following versewas revealed, in which itsays (interpretation of
the meaning): "Put not on us a burden greater than we have strength to
bear" [al-Baqarah 2:286]. (Narrated by Muslim, 126). This proved that
with regard to that which they had no strength to bear, theywould not
be punished or brought to account for it, and it became clear that
what was meant in the first verse was things that they resolved and
intended to do.
The second scenario is things that one has resolved and intends to do,
that occurred to one's mind and become established, and one dwells on
them. These are of two types:
(i) Acts of the heart (that have to do with belief),
such as doubting or disbelievingin the Oneness of Allah, or
Prophethood, or the Prophet's mission, and other kinds of disbelief
and hypocrisy. These areall things for which a person will be punished
and by means of which he becomes a disbeliever and a hypocrite.
We may add to these all sins that have to do withthe heart, such as
loving that which Allah hates, hating that which Allah loves,
arrogance, self admiration, etc.
(ii) The second type has to do with that which is not
actions of the heart; rather they are physical actions, such as zina,
stealing, drinking alcohol, murder, slander and so on. If a person
persists inwanting to do such things and resolving to do them, but he
shows no outward indication of that, then there are two well-known
scholarly views as to whether he will be held accountable for that.
The first view is that he will be held accountable for it. Ibn
al-Mubaarak said: I asked Sufyaan ath-Thawri: Will a person be held
accountable for thinking(of committing a sin)? Hesaid: If he has
resolved to do it, he will be held accountable. This view was regarded
as more correct by many of the fuqaha', scholars of hadeeth and
scholars of kalaam among our companions and others. They quoted as
evidencefor that verses such as the following (interpretation of the
meaning):
"And know that Allah knows what is in your minds, so fear Him"
[al-Baqarah 2:235]
"but He will call you to account for that which your hearts have earned"
[al-Baqarah 2:225].
(They also quoted as evidence) hadeeths suchas that in which the
Prophet (blessings and peace of Allah be upon him) said: "Sin is that
which wavers in your heart and you do not want the people to find out
about it" (narrated by Muslim, 2553). They interpreted the hadeeth
"Allah, may He be glorified and exalted, will forgive my ummah for
whatever crosses their minds so long as they do not act upon it or
speak of it" as referring to passing thoughts and they said: Whatever
a person dwells on and it takes root in his heart is included in what
he earns and does, so it is not included in this hadeeth.
The second view is that he will not be held accountable for mere
intentions in all cases. This view is attributed toash-Shaafa'i and is
also the view of Ibn Haamid among our companions, based on general
meanings. Al-'Awfi narrated from Ibn 'Abbaas something which is
indicative of the same view…
End quote from Jaami' al-'Uloom wa'l-Hikam, commentary on hadeethno 37
(2/343-353).
To sum up:
If a person thinks of doing a good deed, and it takes root in his
heart and he resolves to do that, what he intended to do will be
recorded for him, even if he does not do it, although the reward for
the one who does do it is better and greater.
If a person thinks of doing a bad deed, then refrains from it for the
sake of Allah, one complete good deed willbe recorded for him.
If a person thinks of doing a bad deed, then refrains from it for the
sake of people, or he tries to do it but is prevented from doing so,
one bad deed will be recorded against him.
If a person thinks of doing it, then he changes his intention after
having intended it, if it was only a passing thought he will not be
held accountable for it, but if it was one of the deeds of the heart
that had nothing to do with physical actions (i.e., it has to do with
belief), then he will be held accountable for it. If it was a physical
action and he persisted in thinking of it and resolved to do it, then
the majority of scholars are of the view that he will be held
accountable for it.
An-Nawawi (may Allah have mercy on him) said,after quoting
al-Baaqillaani's opinion that the individual will be held accountable
in this case:
Al-Qaadi 'Iyaad (may Allah have mercy on him) said: The majority of
the early generation and the scholars, including the fuqaha' and the
muhadditheen, are of the same view as al-Qaadi Abu Bakr, because of
the hadeeths which indicate that people will be held accountable for
actions of the heart (i.e., that have to do with beliefs).
But they said: This resolve will be recorded as one bad deed, and it
is not the bad deed that the individual thought of, because he did not
do it and he refrained from it for a reason other than fear of Allah.
But persisting and resolving in and of itself is a sin, so it will be
recorded as a sin, and if he does it, it will be recorded as a second
sin.But if he refrains from it for fear of Allah, may He be exalted,
it will be recorded as a good deed, as it says in the hadeeth, "for he
gave it up for My sake", thus his giving it up out of fear of Allah,
may He be exalted, his striving to overcome his nafs that isinclined
towards evil, and his going against hiswhims and desires is in fact a
good deed. The type of thinking of an action that is not to be
recorded against the individual is the passing thought that does not
take root in the heart and is not accompanied by intention or resolve.
End quote from Sharh Muslim, 2/151
Ibn Rajab (may Allah have mercy on him) favoured the view that (when a
person commitsa sin), it will only be recorded as one sin, without any
multiplication, so the punishment is for the sin, and thinking of it
is not added to it, because if thinking of it were added to the sin,
the individual would be punished twice for committing one sin. We
cannot say that this may also be applicable to good deeds and that one
does a good deed after thinking of it, he should be rewarded for the
good deed but not for thinking of it. We saythat this is not correct,
because if a person doesa good deed, a tenfold reward will be recorded
for him, and it may be that some of that is as a reward for thinking
of doing the good deed. And Allah knows best.

Dought & clear, - Can he sell computer programs even though he is afraid that they may be used for haraam purposes?.

Is it permissible to sell computer programs although I am afraid that
they will use them for sinful purposes and that I may incur a burden
of sin as a result of that, or am I not responsible for what
thepurchaser does after he has bought it from me?
Praise be to Allah.
With regard to programsand computers that may be used for good or bad
purposes, it is permissible to sell them and trade in them, unless it
is known that the purchaser is going touse them for haraam purposes.
In that case it is not permissible to sell them to him. The same
applies if it is thought most likely that he is going to use them for
haraam purposes; it is not permissible to sell them to him in that
case.
But if you are not certainas to whether he will useit for haraam
purposes or not, then there is nothing wrong with youselling it to
him. Then if he uses it for haraam purposes, the burden of sin will be
on him only.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:It is
not valid to sell that which is intended for haraam purposes, such as
juice that will be usedto make wine, if that is known, as is the view
of Ahmad and others, or if it is thought most likely, as is one of the
two opinions of Ahmad. This is supported by the fact that our
companions said: If the landlord thinks it most likely that the renter
is renting the property for sinful purposes, such as selling alcohol
and the like, then it is not permissiblefor him to rent that property
to him, and therental contract is not valid. Sales and rentals are the
same.
End quote from al-Fataawa al-Kubra, 5/388

Standing by his mother's bedside

A long time ago there lived a great saint. His name was Sharafud-Din
and he loved his mother very much. Once, when Sharafud-Din was still
small, his mother fell very ill and had to stay inbed. One night she
awoke with a burning thirst and called out to her son to bring her a
bowl of water.
The young boy hurried to do her bidding, but when he returned to
herbedside with the water, he discovered that she had fallen asleep
again. Sharafud-Din was not sure what to do. Should he wake her up or
wait until she awoke, or leavethe water by her bedside and go back to
bed himself? He decided to wait until she awoke.
Minutes passed...hours passed...the night passed...and still the small
boy waited patiently with the water at his mother's side. Finally his
mother awokea little after the first light of dawn had paled the sky,
and to her surprise there was her beloved son at her side.
"How long have you been standing here?" she asked. "You haven't been
there all night have you?"
'Yes, mother," he replied,"I have been here since you asked me to
bring you some water."
His mother was deeply touched by his devotion,and asked Allah to pour
His blessings on her son. One day he grew up to be a great saint!

The real pleasures of this world

Abu Dardaa Radhiallaho anho says: "If three mostenjoyable things were
not there, I could not bear to live in the world,even for a day: (1)
the joy of spending a hot summer noon in thirst (while fasting); (2)
the bliss of lying prostrate before Allah Ta'ala in thelater part of
the night; and (3) the pleasure of sitting in company with the pious
beings, whose conversation is interspersed with wise saying, that are
picked like fruits of one's choicefrom a fruit-garden." Aswad Ibne
Yazid Rahmatullah Alaihe took much pains in devotions and fasted in
the intenseheat of summer, so muchso that his complexion became dark.
Alqamah Ibne Qais Rahmatullah alaihe asked him, "Why do you put your
body to so much torture." He replied, "I want it to attain a positon
of honour, on the Day of Resurrection." Story extracted from the book
Fadhail-e-Sadaqaa by Shaikh-ul-Hadith Muhammad Zakariyya (RA.).
Hadith: "When a man dies, the angels say, 'What has he sent forward?'
And the people say, 'What has heleft behind?"' (Bayhaqi)