Bulugh al-Maram

It is narrated from Abdullah bin Abi Bakr bin Muhammad bin Amr bin Hazm that in the letter which the Messenger of Allah sallallahu alayhi wa sallam wrote for Amr bin Hazm radi Allahu anhu, it was (also written): Only a pure (tahir) person should touch the Qur’an. Imam Malik has narrated it in al-Muwatta: 1/199, Hadith: 470, and Dar Qutni: 1/122, and this narration is hasan (good).

It should be noted that the objection regarding the discontinuity (inqita‘) of the aforementioned hadith is not valid.

➊ Statement of the greatness of the Noble Qur’an: only a person pure from all kinds of impurity should touch it.

➋ This hadith is the evidence of the majority of the scholars that a person in a state of major ritual impurity (junub), a menstruating woman (ha’idh), and a person without ablution (wudu) cannot touch the Noble Qur’an.

➌ Imam Baghawi rahimahullah (d. 512 AH) said:
“Most of the scholars act upon this, that it is not permissible for a person without ablution or a person in a state of major ritual impurity to hold or touch the Qur’an.” [شرح السنة : 363/1]

➍ Imam Malik rahimahullah (d. 179 AH) said:
“It is not disliked for a person without ablution to touch the Noble Qur’an because there might be something (impure) on the hand of the one holding it which would make it impure, but rather, it is disliked to hold the Noble Qur’an without ablution due to the respect and reverence of the Qur’an.” [الموطا : 470]

➎ Hafiz Ibn Abd al-Barr (d. 463 AH), after quoting the above hadith, said:
“There is no difference among the jurists of Madinah, Iraq, and Sham on this issue, that the Qur’an should only be touched in a state of ablution.” [التمهيد 471/8 و نسخة أخرى]

➏ Mus‘ab bin Sa‘d bin Abi Waqqas rahimahullah narrates:
“I would (often) hold the Qur’an for Sa‘d bin Abi Waqqas radi Allahu anhu (and he would keep reciting; one day) I scratched myself, so Sa‘d radi Allahu anhu said: Perhaps you touched your private part? I replied: Yes. He said: Get up and perform ablution, so I got up, performed ablution, and then returned.” [موطا امام مالك : 89 وسنده صحيح]

◈ Imam Bayhaqi rahimahullah (d. 458 AH) established the following chapter on this narration:
«باب نهي المحدث عن مس المصحف»
“That is, the prohibition for a person without ablution to touch the Qur’an.” [السنن الكبرى : 1/ 88]

➐ Sayyiduna Abdullah bin Umar radi Allahu anhuma said:
“Only a pure (tahir) person should touch the Qur’an.” [مصنف ابن ابي شيبة 361/2، ح 7506 وسنده صحيح]

◈ In al-Awsat by Ibn al-Mundhir [224/2], the wording of «متوضي» is: “But only a person in a state of ablution should touch the Qur’an.”

➑ Imam Ahmad bin Hanbal rahimahullah (d. 241 AH) said:
“Only a pure (tahir) person should touch the Qur’an. If someone wants to recite the Qur’an without ablution, (even then) he should not touch it, and should turn the page with a stick or something else.” [مسائل احمد بن حنبل برواية صالح 208/3، قم : 1667]

➒ Hakam bin ‘Utaybah and Hammad bin Abi Sulayman rahimahumallah said:
“When the Noble Qur’an is in a cloth (or cover), there is no harm in touching it without ablution.” [المصاحف لابن ابي داؤد : 759 سے وسنده حسن]

➓ According to Shaykh al-Islam Ibn Taymiyyah rahimahullah in Majmu‘ al-Fatawa [266/21], Allamah Ibn Rajab rahimahullah in Fath al-Bari [403/1], and Ibn Qudamah al-Maqdisi in al-Mughni [202/1], there is no known opposition among the Companions radi Allahu anhum on this issue, that only a pure (tahir) person should touch the Noble Qur’an.

⓫ The jurist of the era, Shaykh Muhammad bin Salih al-‘Uthaymin rahimahullah said:
“After reflection, it became clear to me that by ‘tahir’ is meant one who is pure from minor impurity (without ablution) and major impurity (such as janabah, etc.).” [شرح موطا امام مالك 20/2]

⓬ Even those who permit touching the Noble Qur’an without ablution consider it preferable and better to touch the Qur’an in a state of ablution. See: [الفائض لابي عبدالرحمٰن الارياني ص 111] and others.

◈ Therefore, preference and superiority is for what is better, and one should act accordingly.

⓭ Reciting the Qur’an without holding it, in a state without ablution, is permissible.

It is narrated from Muhammad bin Sirin rahimahullah that Sayyiduna Umar bin Khattab radi Allahu anhu was sitting among the people and reciting the Qur’an. He went to relieve himself, then returned and began reciting the Noble Qur’an again. A person said: O Commander of the Faithful! Are you reciting without ablution? Umar radi Allahu anhu replied: Who has given this fatwa (prohibition), was it Musaylimah? [موطا امام مالك : 471 وسنده منقطع، التاريخ الكبير للبخاري 1/ 437 وسنده صحيح]

⓮ Hafiz Abdul Mannan Nurpuri rahimahullah said:
“A person in a state of major ritual impurity (junub) and a menstruating woman (ha’idh) are not pure; the result is clear that both cannot touch the Noble Qur’an, and if they cannot touch it, they cannot hold it either.” [احكام و مسائل 97/1]

Benefit:
The verse: «لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ» [56-الواقعة:79]
“No one touches it except those who are purified.”

It is narrated from Sayyiduna Anas bin Malik radi Allahu anhu that by «الْمُطَهَّرُونَ» is meant the angels. [احكام القرآن للطحاوي 117/1، وسنده صحيح]

Hafiz Ibn Qayyim rahimahullah said:
I heard Shaykh al-Islam (Ibn Taymiyyah rahimahullah) use this verse as evidence that a person without ablution should not touch the Noble Qur’an. He said: There is an indication and allusion in this, that when the Qur’an was in the heavens, only the «مطهرون» (angels) would touch it; likewise, (now) when the Qur’an is with us, only a pure (tahir) person should touch it, and the hadith is derived from this verse. [التبيان فى اقسام القرآن : 402/1]

A similar discussion is found in the work of Allamah Abu Abdullah al-Husayn bin Hasan al-Halimi (d. 403 AH) [المنها ج 228/2], and also see: [شعب الايمان للبيهقي : 445/3]

The esteemed Shaykh Abdur Rahman bin Nasir al-Sa‘di rahimahullah, in the commentary of this verse, said:
“That is, only the angels touch the Noble Qur’an, whom Allah has purified from all calamities, sins, and defects. When no one except pure beings touches the Qur’an, and the impure and devils cannot touch it, then the noble verse, by way of indication, proves that it is not permissible for anyone except a pure person to touch the Qur’an.” [تفسير السعدي 2693/3 طبع دارالسلام]

↰ Respected readers! When it is not permissible to hold the Noble Qur’an without ablution, then how can it be permissible in a state of major ritual impurity (janabah) or during menstruation? (For evidences, see the benefits and issues of Sunan Abi Dawud, Hadith number 229).

‘Touching the Noble Qur’an Without Ablution’

Fiqh al-Hadith:
It is not permissible to hold and recite the Noble Qur’an by hand without ablution (wudu). The pious predecessors (salaf salihin) understood this from the texts of the Qur’an and Sunnah. The only valid understanding of the Qur’an and Sunnah is that which the predecessors of the Ummah adopted. The methodology of Ahl al-Hadith is precisely this. Let us examine the details:

❶ Allah the Exalted says:
«لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ» “None touch it except the purified.” [56-الواقعة:79]
↰ Although in this noble verse the ‘purified’ refers to the angels, by the indication of the text (isharat al-nass), it is also established that humans should only touch it in a state of purity, as:

◈ Shaykh al-Islam Ibn Taymiyyah rahimahullah (661–728 AH) says:
«ھذا من باب التنبیہ والاشارۃ، اذا کانت الصحف التی فی السماء لا یمسھا الا المطھرون، فکذلک الصحف التی بایدینا من القرآن لا ینبعی ان یمسھا الا طاھر .»
“This is a kind of admonition and indication: just as only purified angels touch the scriptures in the heavens, so too should only purified people touch the Qur’an that is with us.” [التبیان فی اقسام القرآن لابن القیم، ص:338]

◈ ‘Allamah Tayyibi writes regarding this verse:
«فإن الضمير إما للقرآن، والمراد نهي الناس عن مسه إلا على الطهارة، وإما للوح، ولا نافية، ومغنى المطهرون الملائكة، فإن الحديث كشف أن المراد هو الأول، ويعضده مدح القرآن بالكرم، وبكونه ثابتا فى اللؤح المحفوظ، فيكون الحكم بكونه لا يمسه مرتبا على الوصفين المتناسبين للقرآن.»
“The pronoun may refer either to the Noble Qur’an or to the Preserved Tablet (al-Lawh al-Mahfuz). If it refers to the Noble Qur’an, the meaning is that people should only touch it in a state of purity. If the pronoun refers to the Preserved Tablet, then «لا» will be for negation, and the purified will mean the angels. The Prophetic hadith has clarified that the first meaning is the preferred one. This is further supported by the fact that the Qur’an is also called ‘Noble’ and its being in the Preserved Tablet is established, so the prohibition of touching applies to both states of the Qur’an (in the Preserved Tablet and the earthly codex).” [تحفة الأحوذي لمحمد عبدالرحمن المباركفوري:137/1]

❷ Regarding Sayyiduna ‘Abdullah ibn ‘Umar radi Allahu anhuma, Nafi‘ the Tabi‘i rahimahullah narrates:
«انهٔ كان لا يمس المصحف الا و هو طاهر .»
“He would only touch the Noble Qur’an in a state of purity.” [مصنف ابن أبى شيبة:1/2 32، وسندۂ صحيح]

❸ Mus‘ab ibn Sa‘d ibn Abi Waqqas, the Tabi‘i rahimahullah, narrates:
«كنت أمسك المصحف على سعد بن أبى وقاص، فاحتككت، فقال لي سعد: لعلك مسست ذكرك ؟، قال : قلت : نعم، فقال : فقم، فتوضأ، فقمت، فتوضأت، ثم رجعت .»
“I was holding a copy of the Noble Qur’an by my father, Sayyiduna Sa‘d ibn Abi Waqqas radi Allahu anhu. I scratched my body. He asked: ‘Did you touch your private part?’ I replied: ‘Yes.’ He said: ‘Go and perform ablution (wudu).’ So I performed ablution and then returned.” [الموطا للامام مالك 42/1، وسندهٔ صحيح]

❹ Ghalib Abu Hudhayl narrates:
«امرني ابورزين (مسعود بن مالك) أن أفتح المصحف على غير وضوء، فسألت إبراهيم، فكرهه.»
“Abu Razin Mas‘ud ibn Malik al-Asadi told me to open the codex (mushaf) without ablution, so I asked Ibrahim al-Nakha‘i, the Tabi‘i rahimahullah, about this. He considered it disliked (makruh).” [مصنف ابن ابي شيبة : 321/2، و سندهٔ حسن]

❺ Imam Waki‘ ibn Jarrah rahimahullah narrates:
«كان سفيان يكره ان يمس المصحف، وهو علٰي غير وضوء.»
“Imam Sufyan, the Tabi‘i rahimahullah, considered it disliked (makruh) to touch the codex (mushaf) without ablution.” [كتاب المصاحف لابن أبي داود : 740، وسندهٔ صحيح]

❻ ❼ Hakam ibn ‘Utaybah and Hammad ibn Abi Sulayman are both Tabi‘is. When asked about a person without ablution holding the Noble Qur’an, both gave this fatwa:
«إذا كان فى علاقة، فلا بأس به.»
“When the Noble Qur’an is in a cover, there is no harm in doing so.” [كتاب المصاحف لابن ابي داود : 762، وسندهٔ صحيح]
↰ That is, according to these authorities, touching it without a cover while not in a state of ablution is also not permissible.

❽ Imam Malik rahimahullah says:
«لا يحمل المصحف بعلاقته، ولا علٰي وسادة أحد إلا وهو طاهر.»
“Only a purified person should pick up the Noble Qur’an, even if it is with a cover or placed on a pillow.” [الموطا : 199/1]

❾ ❿ This was also the position of Imam Shafi‘i, Imam Ahmad ibn Hanbal, and Imam Ishaq ibn Rahwayh rahimahumullah, as Imam Tirmidhi rahimahullah states:
«وبه قال غير واحد من أهل العلم من أصحاب النبى صلى الله عليه وسلم والتابعين، قالوا : يقرا الرجل القرآن على غير وضوء، ولا يقرا فى المصحف إلا وهو طاهر، وبه يقول سفيان الثوري، والشافعي، وأحد، وإسحاق.»
“Many scholars among the Companions and Tabi‘in say that a person without ablution may recite the Noble Qur’an from memory, but recitation from the codex (mushaf) should only be done in a state of purity. This is the view of Imam Sufyan al-Thawri, Imam Shafi‘i, Imam Ahmad ibn Hanbal, and Imam Ishaq ibn Rahwayh rahimahumullah.” [سنن الترمذي، تحت الحديث : 146]

◈ The commentator of Tirmidhi, ‘Allamah Muhammad ‘Abd al-Rahman Mubarakpuri rahimahullah, says:
«القول الراجح عندي قول أكثر الفقهاء، وهو الذى يقتضيه تعظيم القرآن وإكرامه، والمتبادر من لفظ الطاهر فى هذا الحديث هو المتوضي، وهو الفرد الكامل للطاهر، والله تعالى أعلم.»
“In my view, the opinion of the majority of jurists is the preferred one. The reverence and honor of the Noble Qur’an also demand this. In this hadith, the apparent meaning of ‘pure’ (tahir) is a person with ablution, and only a person with ablution is fully pure. «والله اعلم !»” [تحفة الأحوذي :137/1]

Conclusion: The Noble Qur’an may be recited verbally without ablution, but a person without ablution may not hold it in hand and recite from it. This is the preferred opinion, as this is what is established from the texts of the Qur’an and Sunnah in light of the explicit statements of the pious predecessors.