Fath al-Rabbani

Benefits: … From the marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) hadiths of this chapter, it is evident that the Prophet sallallahu alayhi wa sallam did not recite the Qur’an in a state of major ritual impurity (janabah). We will interpret this action of the Prophet sallallahu alayhi wa sallam as being recommended (mustahabb), because the mere fact that the Prophet sallallahu alayhi wa sallam did not do something in a certain state does not establish prohibition or impermissibility. It appears to us that the preferred opinion is that it is recommended (mustahabb) for a person in a state of major ritual impurity (junub) or any other state of ritual impurity (non-purified person) to perform ablution (wudu) for the recitation of the Qur’an and the remembrance of Allah (dhikr). As for the issue of permissibility, it is permissible for such individuals to recite the Qur’an verbally or to remember Allah, and the evidences are as follows:

(1) The original principle of permissibility (bara’ah asliyah): There is no explicit and authentic hadith that indicates the prohibition of reciting the Qur’an for a person in a state of major ritual impurity (junub) or a menstruating woman (ha’idh). Sayyiduna Abdullah ibn Abbas radi Allahu anhu did not see any harm in the recitation (of the Qur’an) by a person in a state of major ritual impurity (junub). (Sahih Bukhari, mu‘allaq: Book of Menstruation, Chapter: The Menstruating Woman Fulfills All the Rituals Except Circumambulation of the House) A person in a state of major ritual impurity (junub), a menstruating woman (ha’idh), and a woman experiencing postnatal bleeding (nufas) — all three, by consensus, can remember Allah, and the Qur’an is also the remembrance of Allah; therefore, they can recite it. For further details, see the next evidence. Sayyidah Aisha radi Allahu anha became menstruating during Hajj; the Noble Prophet sallallahu alayhi wa sallam instructed her: ((فَافْعَلِیْ مَا یَفْعَلُ الْحَاجُّ غَیْرَ اَنْ لَّاتَطُوْفِیْ بِالْبَیْتِ حَتّٰی تَطْھُرِیْ۔)) … “Do what the pilgrim does, except that you should not circumambulate the House until you become pure.” (Sahih Bukhari: 305) It is noteworthy that, apart from circumambulation (tawaf), the other rituals also consist of remembrances (adhkar), talbiyah, and supplications (du‘a), which the Prophet sallallahu alayhi wa sallam commanded her to perform. In the commentary of the aforementioned hadith of Sayyidah Aisha radi Allahu anha, Hafiz Ibn Hajar said: The best statement is that which Ibn Rashid said, following Ibn Battal and others, that Imam Bukhari’s intent from the hadith of Sayyidah Aisha radi Allahu anha is to use it as evidence for the permissibility of recitation by a menstruating woman (ha’idh) and a person in a state of major ritual impurity (junub), because the Prophet sallallahu alayhi wa sallam only excluded circumambulation (tawaf), which is a specific prayer, from the rituals of Hajj, and the rest of the rituals consist of remembrance (dhikr), talbiyah, and supplication (du‘a), but the menstruating woman was not prohibited from them. Similarly, the person in a state of major ritual impurity (junub), whose state of impurity is less than that of the menstruating woman, and if the recitation of the Qur’an were to be prohibited on the basis that it is the remembrance of Allah, then there would be no difference between it and the aforementioned remembrances. And if the recitation is considered prohibited as an act of worship (‘ibadah), then evidence is required for that, and according to the author (Imam Bukhari), none of the hadiths narrated regarding this issue are authentic. (Fath al-Bari, under hadith 305)

A person in a state of major ritual impurity (junub) cannot touch the Qur’an; the evidence for this is as follows: It is narrated from Sayyiduna Abdullah ibn Abu Bakr radi Allahu anhu that in the letter which the Prophet sallallahu alayhi wa sallam wrote to Amr ibn Hazm, these words were also included: ((لَایَمَسُّ الْقُرْآنَ اِلَّا طَاھِرٌ۔)) … “No one should touch the Qur’an except one who is pure.” (Muwatta Imam Malik: 419, Dar Qutni: 1/122, al-Bayhaqi: 1/87)

Among the narrations in which the person in a state of major ritual impurity (junub) and the menstruating woman (ha’idh) are prohibited from reciting the Qur’an, the clearest are the following four weak (da‘if) hadiths:

(1) It is narrated from Sayyiduna Jabir radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: ((لَاتَقْرَأُ الْحَائِضُ وَلَاالنُّفَسَائُ مِنَ الْقُرْآَنِ شَیْئًا۔)) … “A menstruating woman and a woman in postnatal bleeding should not recite anything from the Qur’an.” (Dar Qutni: 2/87, Hilyat al-Awliya: 4/22) In the chain of this hadith is Muhammad ibn Fadl, who is a discarded (matruk) narrator; Hafiz Ibn Hajar said in al-Taqrib: The hadith scholars have called him a liar.

(2) It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: ((لَا تَقْرَأُ الْحَائِضُ وَلَا الْجُنُبُ شَیْئًا مِنَ الْقُرْآنِ۔)) … “A menstruating woman and a person in a state of major ritual impurity (junub) should not recite anything from the Qur’an.” (Tirmidhi: 131, Ibn Majah: 595) In its chain is Isma‘il ibn ‘Ayyash, who is weak in narrating from the people of Hijaz, and this hadith is from the people of Hijaz.

(3) It is narrated from Sayyiduna Ali radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: ((اِقْرَأِ الْقُرْآنَ عَلٰی کُلِّ حَالٍ مَا لَمْ تَکُنْ جُنُبًا۔)) … “Recite the Qur’an in every state except when you are in a state of major ritual impurity (junub).” (Ibn ‘Adi: 3/925) In its chain is Kharijah ibn Mus‘ab, who is discarded (matruk) and commits tadlis from liars.

(4) Sayyiduna Ali radi Allahu anhu says: I saw the Messenger of Allah sallallahu alayhi wa sallam perform ablution (wudu), then recite a portion of the Qur’an and say: ((ھٰکَذَا لِمَنْ لَیْسَ بِجُنُبٍ‘ فَاَمَّا الْجُنُبُ فَلَا وَلَا آیَۃً۔)) … “This is the way for one who is not in a state of major ritual impurity (junub); as for the junub, he should not (recite), not even a single verse.” (Musnad Ahmad: 1/110, Musnad Abu Ya‘la: 365) This narration was reported as marfu‘ by ‘A’idh ibn Habib from ‘Amir ibn Simtah, whereas the following more reliable narrators reported it as mawquf from ‘Amir from Sayyiduna Ali radi Allahu anhu: Yazid ibn Harun, Imam Thawri, Khalid ibn Abdullah, Hasan ibn Salih ibn Hayy, Sharik ibn Abdullah, Ishaq ibn Ibrahim. This narration is also present in this chapter, and it has been written here for further clarification.

Imam Dar Qutni, after narrating it mawquf, said that this is authentic from Sayyiduna Ali radi Allahu anhu. (Dar Qutni: 1/118) While ‘Abd al-Razzaq said that ‘Abd al-Razzaq will also take this (athar). (Musannaf ‘Abd al-Razzaq: 1/336) See also: Irwa’ al-Ghalil: 2/243