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مسند الحميدي
Musnad Humaydi
Hadiths of Ali ibn Abi Talib (may Allah be pleased with him)
Prohibition of reciting Quran in a state of major impurity
Hadith 57
اُردوEn
57 - حَدَّثَنَا الْحُمَيْدِيُّ، ثنا سُفْيَانُ، عَنْ مِسْعَرٍ، وَابْنِ أَبِي لَيْلَي، وَشُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ عَبْدِ اللَّهِ بْنِ سَلَمَةَ، عَنْ عَلِيٍّ " أَنَّ رَسُولَ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ: لَمْ يَكُنْ يَحْجُبُهُ عَنْ قِرَاءَةِ الْقُرْآنِ إِلَّا أَنْ يَكُونَ جُنُبًا "
Sayyiduna Ali (may Allah be pleased with him) narrates: Nothing would prevent the Prophet (peace and blessings of Allah be upon him) from reciting the Qur'an except that if he was in a state of major ritual impurity (janabah), (then he would not recite the Qur'an).
Explanation & Benefits
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this blessed hadith, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) would recite the Noble Qur’an in every state except the state of major ritual impurity (janabah). This is the preferred (rajih) view and is also the more cautious approach. The Noble Prophet (sallallahu alayhi wa sallam) acted with caution in every circumstance; for example, he (sallallahu alayhi wa sallam) did not reply to greetings (salam) while in a state without ablution (wudu), and then replied to the greeting after attaining purity (taharah). On the basis of these evidences, it can be said that it is better to refrain from reciting the Noble Qur’an in a state of ritual impurity, although there is no doubt regarding its permissibility.
In this blessed hadith, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) would recite the Noble Qur’an in every state except the state of major ritual impurity (janabah). This is the preferred (rajih) view and is also the more cautious approach. The Noble Prophet (sallallahu alayhi wa sallam) acted with caution in every circumstance; for example, he (sallallahu alayhi wa sallam) did not reply to greetings (salam) while in a state without ablution (wudu), and then replied to the greeting after attaining purity (taharah). On the basis of these evidences, it can be said that it is better to refrain from reciting the Noble Qur’an in a state of ritual impurity, although there is no doubt regarding its permissibility.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 57
