Ibn Majah

Commentary:
(1)
Imam Tirmidhi narrated from Ali radi Allahu anhu, who said:
The Messenger of Allah sallallahu alayhi wa sallam would teach us the Qur’an in every state except when in a state of major ritual impurity (janabah). (Jami‘ al-Tirmidhi, Book of Purification, Chapter: What has been reported regarding a man reciting the Qur’an in every state except when in janabah, Hadith: 146)
Imam Tirmidhi, after narrating this hadith, said:
(This hadith of Ali)
is hasan sahih (good and authentic).
This hadith has also been declared authentic by Imam Hakim, and Imam Dhahabi has supported him in this.

(2)
Can a menstruating woman (ha’idhah) and a person in a state of major ritual impurity (junub) recite the Qur’an or not? There is a difference of opinion among the scholars on this matter.
There are three notable scholarly views on this issue:

(a)
A menstruating woman and a person in a state of major ritual impurity may recite the Qur’an without restriction.
This is the opinion of Imam Bukhari, Ibn Hazm, and other scholars.

(b)
A menstruating woman and a person in a state of major ritual impurity may not recite the Qur’an at all.
This is the opinion of the majority of scholars.

(c)
The third opinion is that for a menstruating woman and a person in a state of major ritual impurity, reciting the Qur’an is disliked in the sense of tanzih (makruh tanzihi)—that is, if they refrain from reciting, it is better and preferable, but if they wish to recite, there is no harm.
This opinion is preferred for the following reasons:
The proofs of the majority of scholars who prohibit recitation are all weak and not suitable for use as evidence.
For example, the hadith:
(Lā taqra’u al-ha’idu wa lā al-junub shay’an min al-Qur’an) (Jami‘ al-Tirmidhi, Book of Purification, Chapter: What has been reported regarding the junub and the menstruating woman, that they do not recite the Qur’an, Hadith: 131, and Irwa’ al-Ghalil: 1/206)
and (Fa-inni lā uhillu al-masjida li-ha’idhin wa lā junub) (Abu Dawud, Hadith: 232)
And even if there is any authentic evidence, using it as proof is questionable.
For example:
The Qur’anic verse:
﴿Lā yamassuhu illā al-mutahharūn﴾ (al-Waqi‘ah: 56/79)
Using this as evidence is not correct, because here “al-mutahharūn” refers to the angels, as is apparent from the context.
The scholars who consider reciting the Qur’an absolutely permissible base their view on general evidences.
However, deriving absolute permissibility from these general evidences is also questionable, because despite these general evidences, there are some situations in which the Messenger of Allah sallallahu alayhi wa sallam acted with caution due to lack of ablution (wudu), such as when he did not reply to the greeting of a person who greeted him while he was without ablution, and then replied to his greeting after attaining purity.
Based on such evidences, it can be said that refraining from reciting the Qur’an in a state of ritual impurity is better, while there is no doubt regarding its permissibility.

(3)
In the present era, this issue commonly arises in girls’ schools.
Sometimes the teacher faces this difficulty, and sometimes the students encounter it. Therefore, keeping these difficulties in view, it can be said that the cautious and just opinion in this matter is that reciting the Qur’an without ritual purity is disliked (makruh), and in cases of need and necessity, it is permitted.
And Allah knows best.

266. Commentary:

➊ Ablution (wudu) is not necessary for reciting the Noble Qur’an; however, most scholars have deemed ablution necessary for touching the Noble Qur’an, even though its evidence is not that strong. Therefore, if the hands are not soiled with impurity, it is permissible to hold the Qur’an without ablution as well. And Allah knows best.

➋ According to the majority of scholars, it is prohibited to recite the Noble Qur’an in a state of major ritual impurity (janabah), and this is out of respect for the Noble Qur’an. Imam al-Bukhari rahimahullah considered the Qur’an to be like general remembrance (dhikr), and thus permissible even in a state of janabah. The same position is held by Imam Ibn Taymiyyah, Ibn al-Qayyim, and Ibn Hazm rahimahumullah, among others. According to them, all narrations prohibiting this are weak and not valid as evidence. In light of the proofs, the opinion of these eminent scholars appears to be stronger and more correct; however, absolute permissibility does not seem appropriate. Rather, there appears to be some degree of dislike and undesirability in this, as is evident from the statement of the Prophet sallallahu alayhi wa sallam when he relieved himself, then performed dry ablution (tayammum), and thereafter replied to the greeting of peace (salam), and said: «إنی کرھت أن أذکر اللہ إلا علی طھارة» [صیح سنن أبي داود (مفصل) للألباني ، حدیث : 13]

“I disliked mentioning Allah without being in a state of purity.” Thus, it appears that even the reply to salam was given after performing tayammum, and he considered it remembrance of Allah. The Qur’an is also remembrance, and it is superior to that remembrance; therefore, it is best that the recitation of the Noble Qur’an be done only after performing the ritual bath (ghusl). And Allah knows best.

Fiqh al-Hadith:
It is not permissible to recite the Noble Qur’an by holding it in one’s hand without ablution (wudu). The pious predecessors (salaf saliheen) 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: when only the purified angels touch the scriptures in the heavens, then the Qur’an that is with us should also only be touched by purified people.” [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 either refers to the Noble Qur’an or to the Preserved Tablet (al-Lawh al-Mahfuz). If it refers to the Noble Qur’an, then 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 more correct. This is also supported by the fact that the Qur’an is called ‘Noble’ and its being in the Preserved Tablet is established, thus the ruling of not touching applies to both states of the Qur’an (in the Preserved Tablet and the earthly mushaf).” [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 near 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 Huzayl 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 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 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, then there is no harm in doing so.” [كتاب المصاحف لابن ابي داود : 762، وسندهٔ صحيح]
↰ That is, according to these scholars, touching it without a cover and without 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, whether with its 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 says:
«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 of the 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 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 Abdur 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 strongest. The reverence and honor of the Noble Qur’an also demand this. In this hadith, the apparent meaning of the word ‘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 his hand and recite from it. This is the strongest opinion, because in light of the explicit statements of the pious predecessors, this is what is established from the texts of the Qur’an and Sunnah.

Commentary:
1:
Rather, it is weak as has been mentioned in the takhrij.
Note:
(In the chain of narration, Abdullah bin Salamah's memory had weakened in his later years, and this narration is from that period.)

Benefits and Issues:
➊ From this narration, it is established that recitation of the Noble Qur’an is prohibited for one in a state of major ritual impurity (janabah), but its authenticity is not agreed upon by all. According to other scholars, this narration is weak. Likewise, other ahadith in which recitation of the Qur’an is prohibited in the state of janabah are also weak. Thus, Imam al-Bukhari rahimahullah has narrated from Sayyiduna Ibn Abbas radi Allahu anhuma that: “He did not see any harm in the recitation of the Qur’an by one in a state of janabah.” That is, in his view, it is permissible for a person in janabah to recite the Qur’an. This is also the position of Imam al-Bukhari, Imam Ibn Taymiyyah, Ibn al-Qayyim, and Imam Ibn Hazm rahimahumullah, among others. For details, see: [نيل الاوطارشوكانيٰ باب تحريم القراءة على الحائض والجنب وصحيح بخاري‘باب نقضي الحائض المناسك كلها]

↰ Respected readers! When it is not permissible to touch the Noble Qur’an without ablution (for proofs, see the benefits and issues under Hadith no. 72 of Bulugh al-Maram), then how can it be permissible in a state of major ritual impurity (janabah) or during menstruation?
As for the matter of reciting the Qur’an in a state of janabah or during menstruation, although the scholars have differing opinions on this, what we consider to be the strongest view is that one should not recite the Qur’an with regularity and formality in these states, and the reasons for this are as follows:
➊ It is narrated from Sayyiduna Ali radi Allahu anhu that nothing would prevent the Noble Prophet sallallahu alayhi wa sallam from reciting the Qur’an except janabah. [سنن أبى داود : 229، حسن]
◈ Regarding this narration, Hafiz Ibn Hajar al-Asqalani rahimahullah said:
«والحق أنه من قبيل الحسن يصلح للحجة»
“The truth is that this narration is of the category of hasan, and it is suitable for use as evidence and argument.” [فتح الباري : 1/ 408]
The fundamental objection raised against this narration is in the person of Abdullah bin Salamah:
(1) Some have declared him weak, whereas according to the majority of hadith scholars, he is truthful and a hasan (good) narrator,
for example: Imam Ibn Khuzaymah, Imam Ibn al-Jarud, Imam Ibn Hibban, Imam Hakim, Imam Ibn ‘Adi, Imam Shu’bah, Imam Baghawi, Imam ‘Ajli, Imam Tirmidhi, Imam Diya’ al-Din al-Maqdisi, Imam Dhahabi, Imam Ibn Hajar, and Imam Muhammad bin Ali al-Maqdisi, etc.
Therefore, declaring him weak is not correct.
(2) Abdullah bin Salamah experienced confusion (ikhtilat).
The hadith scholar of our era, Hafiz Zubair Ali Zai rahimahullah, has addressed this objection. According to him, any narration in which it is explicitly stated that it was heard after his confusion is not established, and since the knowledge of this confusion comes through ‘Amr bin Murrah, and he is also the narrator of this hadith, this is evidence that ‘Amr bin Murrah heard this narration before the confusion. [فتاويٰ علميه : 1/ 202، 201]
Furthermore, Imam Shu’bah rahimahullah said:
«هذا ثلث رأس مالي»
“This (hadith) is one third of my capital.” [صحيح ابن خزيمة : 208]
Similarly, he said:
«ما احدث بحديث أحسن منه .»
“That is, I do not narrate any hadith better than this hadith.” [سنن الدارقطني : 119/1، ح 423 وسنده حسن]
Both of these statements of Imam Shu’bah rahimahullah indicate that, according to him as well, ‘Amr bin Murrah narrated it before the confusion.
It should be noted that Imam Shu’bah rahimahullah himself narrates the above hadith directly from ‘Amr bin Murrah.
The narrator of this hadith is Sayyiduna Ali radi Allahu anhu, and he himself held the view that a person in a state of janabah should not recite the Qur’an. His statement also strengthens the above hadith. Thus, he said:
«اقراؤا القرآن ما لم يصب أحدكم جنابة، فإن أصابته جنابة؛ فلا ولا حرفا واحدا .»
“Recite the Noble Qur’an, as long as you are not in a state of janabah; then if you become junub, do not recite even a single letter.” [سنن الدارقطني : 118/1، ح : 425، 419 وسنده حسن]
Imam Daraqutni rahimahullah himself declared the athar (statement) of Sayyiduna Ali radi Allahu anhu to be “authentic.”
Abu’l-Gharif al-Hamdani:
Some scholars have criticized Abu’l-Gharif, but according to the preferred opinion, he is a truthful and hasan (good) narrator.
Imam Ya‘qub bin Sufyan al-Fasawi declared him “trustworthy (thiqah).” [المعرفة والتاريخ : 199/3]
Imam Daraqutni rahimahullah also called him trustworthy and declared his hadith authentic. «كما تقدم .»
Imam Ibn Hibban rahimahullah (al-Thiqat: 2/299) and Imam ‘Ajli rahimahullah (al-Thiqat: 1154) both mentioned him in their books of trustworthy narrators.
Hafiz Diya’ al-Din al-Maqdisi authenticated him through the authentication of the hadith. [المختارة : 621]
Hafiz Ibn Hajar rahimahullah called him “truthful (saduq).” [التقريب : 4286]
Hafiz Haythami also authenticated him. [مجمع الزوائد : 276/1]
Respected readers! From this marfu‘ (attributed to the Prophet) and mawquf (attributed to a Companion) narration, it becomes clear that reciting the Qur’an in a state of janabah and similar states is not commendable. «والله اعلم»

Some scholars use the general hadith that “the Messenger of Allah sallallahu alayhi wa sallam would remember Allah at all times” as evidence, but when a specific hadith is established, it takes precedence over the general one. Thus, Shaykh al-Islam Ibn Taymiyyah rahimahullah said:
«والدليل الخاص مقدم على العام .» “And the specific evidence takes precedence over the general.” [مجموع فتاوي : 141/31]
Similarly, some use as evidence the statement “the believer is not impure (najis),” but one answer is the same as above under the discussion of general and specific. Furthermore, it is not necessary to declare a person in a state of janabah or a menstruating woman as impure in order to prevent them from reciting the Qur’an, etc. Certain acts have specific etiquettes and manners prescribed for their performance, and likewise, there are etiquettes for reciting the Noble Qur’an, which have been clarified in the above lines. In this regard, the statement of Imam Malik rahimahullah, which has already been mentioned at the beginning, should also be kept in mind.
It should also be remembered that we are not alone in this matter; rather, a group among our predecessors also held this position.
Imam Ibn al-Mundhir rahimahullah said:
«احتج الذين كرهوا للجنب قراءة القرآن بحديث على .»
“But a group of people have used the hadith of Ali (radi Allahu anhu) as evidence for the prohibition of reciting the Qur’an for one in a state of janabah.” [الاوسط : 2/ 222]
Imam Rafi‘ bin Mihran, Abu’l-‘Aliyah (d. 90 AH), said regarding a menstruating woman:
«لا تقرأ القرآن»
“That is, she should not recite the Noble Qur’an.” [سنن الدارمي : 1035 وسنده صحيح]
The well-known and eminent Tabi‘i Abu Wa’il Shaqiq bin Salamah rahimahullah said:
“A person in a state of janabah and a menstruating woman should not recite the Qur’an (in that state).” [مصنف ابن ابي شيبه : 102/1، ح : 1094 وسنده صحيح]
Imam Ibrahim al-Nakha‘i rahimahullah also considered it disliked. See: [مصنف ابن ابي شيبة : 103/1 ح : 1103 وسنده صحيح]
Imam ‘Ata bin Abi Rabah rahimahullah said:
«أما الحائض فلا تقرأ شيئا . . . .»
“As for the menstruating woman, she should not recite anything (from the Qur’an).” [مصنف عبدالرزاق : 336/1 ح 1303 وسنده صحيح]

Some scholars allow the recitation of one or two verses, perhaps based on the narration which Imam Bukhari rahimahullah mentions in his Sahih (before hadith no. 305), that the Noble Prophet sallallahu alayhi wa sallam sent a letter to Heraclius (the king) beginning with “Bismillah” and the verse (64) from Surah Al ‘Imran. «والله اعلم»
Sayyiduna Ibn ‘Abbas radi Allahu anhuma held and acted upon the view of reciting a specific portion. See: [فتاوي علميه 203/1] and others.

Note:…
A narration from al-Awsat by Ibn al-Mundhir [1/ 221] is presented, stating that Sayyiduna Abdullah bin ‘Abbas radi Allahu anhuma considered unrestricted recitation of the Qur’an permissible in a state of janabah, but in terms of its chain, it is weak.
‘Ikramah, the freed slave of Ibn ‘Abbas rahimahullah, also saw no harm in reciting one or two verses in a state of janabah. [مصنف ابن ابي شيبه 102/1 ح : 1098 وسنده صحيح]
Imam Muhammad bin Ali al-Baqir rahimahullah also saw no harm in reciting one or two verses for a person in a state of janabah or a menstruating woman. [مصنف ابن ابي شيبة : 102/1 ح : 10987 وسنده صحيح]
From this specification by the scholars, it is evident that, according to them as well, unrestricted recitation of the Qur’an by a person in a state of janabah or a menstruating woman is not correct.

Summary:
From the above research and the statements of the Imams, it is clear that one should abstain from regular recitation of the Qur’an in a state of janabah or menstruation. «والله اعلم بالصواب»

Benefits and Issues:
➊ From this hadith, it is understood that a man in a state of major ritual impurity (janabah) should not recite the Noble Qur’an without performing the ritual bath (ghusl); that is, he should not recite even a single verse with the intention of Qur’an recitation.
➋ Imam Abu Ya’la has narrated from Sayyiduna Ali (radi Allahu anhu) that I saw the Noble Prophet (sallallahu alayhi wa sallam); he first performed ablution (wudu) and then recited the Qur’an, and said: “For anyone who is not in a state of major ritual impurity (janabah), the proper way is this (that he should perform ablution and then recite the Noble Qur’an). And the one in a state of major ritual impurity should not recite, even if it is only a single verse.” [مسند أبى يعليٰ، بتحقيق الشيخ الأثري : 208/1]
➌ According to those scholars who permit recitation of the Qur’an as well as remembrance of Allah (dhikr) in the state of major ritual impurity (janabah) and menstruation (hayd), this hadith does not reach the level of authenticity.