Author: Ghulam Mustafa Zaheer Ameenpuri
When a person is not a Hafiz (one who has memorized the Quran), they may hold the Quran in their hands during prayer for recitation if necessary. Esteemed scholars (Muhaddithin) consider this permissible. Likewise, if the listener is not a Hafiz, they may also do this, as evidenced by the following:
The Grand Mufti of Saudi Arabia, Faqih al-Asr, Sheikh Abdul Aziz Ibn Baz (may Allah have mercy on him), also considered it permissible in his commentary on Fath al-Bari (2/185) when necessary.
Opposition View:
Some argue that holding the Quran during prayer invalidates the prayer, citing the following:
This narration is extremely weak because:
In reliable Hanafi and Deobandi books, it is written:
The Prophet Muhammad (peace be upon him) said:
"Whoever introduces into this matter of ours (Islam) something that is not part of it, it will be rejected."
(Sahih al-Bukhari: 1/371, Hadith: 2697, Sahih Muslim: 2/77, Hadith: 1718)
In his book "Answers to Objections on Hanafi Fiqh," published by Maktabah Faruqiyyah, Gujranwala, Pakistan, on page 308, Mushtaq Ali Shah Deobandi mentions an objection raised by a non-Hanafi against Hanafi jurisprudence, stating: "According to Hanafis, even if one carries a large dog under one's arm while praying, the prayer is still valid."
Mushtaq Ali Shah Deobandi's follower, Muhammad Sharif Kotlavi Barelvi, responds with three answers, one of which is: "The Prophet (peace be upon him) used to pray while carrying his granddaughter, Umamah bint Zainab."
(Answers to Objections on Hanafi Fiqh: p. 309)
The question was about the dog, yet he brought up the beloved granddaughter of the noble Prophet (peace be upon him) in his response.
From reliable Hanafi sources:
"If a woman was given a revocable divorce and the waiting period had not yet ended, and the praying person saw the inner part of her private area during the prayer and felt lust, the marriage would be renewed, but the prayer would not become invalid."
(Fatawa Razawiyyah: 1/74)
Conclusion:
In times of necessity, it is permissible to hold the Quran in one's hands for recitation during prayer. The opinion that it invalidates the prayer is incorrect.
When a person is not a Hafiz (one who has memorized the Quran), they may hold the Quran in their hands during prayer for recitation if necessary. Esteemed scholars (Muhaddithin) consider this permissible. Likewise, if the listener is not a Hafiz, they may also do this, as evidenced by the following:
- Narration about Sayyidah Aisha (may Allah be pleased with her):
- "Dhakwaan, the slave of Sayyidah Aisha (may Allah be pleased with her), used to lead her in prayer while reciting from the Quran."(References: Sahih al-Bukhari: 1/96, Muṣannaf Ibn Abi Shaybah: 2/337, Kitab al-Masaahif by Ibn Dawood: 797, Sunan al-Kubra by Bayhaqi: 2/253. Authentic chain of narration.)
- Hafiz Nawawi (Khulasat al-Ahkam: 1/550) and Hafiz Ibn Hajar (Taghliq al-Ta'liq: 2/291) both declared this narration as "authentic."
- Statement of Imam Ayyub al-Sakhtiyani:
- "Imam Muhammad ibn Sirin, a Tabi'i, saw no harm in a person leading the people in prayer while reciting from the Quran."(Muṣannaf Ibn Abi Shaybah: 2/337. Authentic chain of narration.)
- Narration from Imam Shu'bah, regarding Imam Hakam ibn 'Utaibah:
- "In Ramadan, the Imam would hold the Quran and recite from it during prayer, and he permitted this."(Muṣannaf Ibn Abi Shaybah: 2/337. Authentic chain of narration.)
- Statements from Imam Hasan al-Basri and Imam Muhammad ibn Sirin:
- "There is no harm in holding the Quran during prayer and reciting from it."(Muṣannaf Ibn Abi Shaybah: 2/337. Authentic chain of narration.)
- Statement of Imam 'Ata ibn Abi Rabah:
- "There is no harm in reciting from the Quran while looking at it during prayer."(Muṣannaf Ibn Abi Shaybah: 2/337. Authentic chain of narration.)
- Statement of Imam Yahya ibn Sa'id al-Ansari:
- "I see no harm in reciting from the Quran in Ramadan."(Kitab al-Masaahif by Ibn Abi Dawood: 805. Authentic chain of narration.)
- Narration from Muhammad ibn Abdullah ibn Muslim:
- "I asked Imam Zuhri about leading the prayer by reciting from the Quran, and he replied, 'Since the beginning of Islam, people have been doing this.'"(Kitab al-Masaahif by Ibn Abi Dawood: 806. Hasan chain of narration.)
- Response from Imam Malik on holding the Quran during Ramadan:
- "There is no harm in it, especially when necessary."(Kitab al-Masaahif by Ibn Abi Dawood: 808. Authentic chain of narration.)
- Narration about Imam Muhammad ibn Sirin:
- "Imam Muhammad ibn Sirin would place the Quran beside him while praying, and if he hesitated, he would look at it."(Muṣannaf Abd al-Razzaq: 2/420, Hadith: 3931. Authentic chain of narration.)
- Narration about Anas ibn Malik:
- "Anas ibn Malik would pray while his servant held the Quran behind him. If he stumbled over a verse, the servant would prompt him."(Muṣannaf Ibn Abi Shaybah: 2/337, Sunan al-Kubra by Bayhaqi: 3/212. Authentic chain of narration.)
The Grand Mufti of Saudi Arabia, Faqih al-Asr, Sheikh Abdul Aziz Ibn Baz (may Allah have mercy on him), also considered it permissible in his commentary on Fath al-Bari (2/185) when necessary.
Opposition View:
Some argue that holding the Quran during prayer invalidates the prayer, citing the following:
- "Sayyidina Ibn Abbas narrated that Sayyidina Umar ibn al-Khattab prohibited us from leading the prayer while holding the Quran."(Kitab al-Masaahif: 772)
This narration is extremely weak because:
- Its chain includes Nahshal ibn Sa'id, who is "abandoned" and a "liar" (Taqrib al-Tahdhib: 7197, Mizaan al-I'tidaal: 4/275).
- The narrator Dhuhaak ibn Muzahim did not hear from Sayyidina Ibn Abbas (Tafsir Ibn Kathir: 5/236, Al-Talkhees al-Habeer by Ibn Hajar: 1/21, Al-Ijab Fi Bayan al-Asbab by Ibn Hajar: 104).
In reliable Hanafi and Deobandi books, it is written:
- "Our scholars have stated that if a person prays while a puppy is in his sleeve, his prayer is valid, provided the puppy's mouth is covered."(Bada'i al-Sana'i: 1/74, Al-Durr al-Mukhtar with Kashf al-Astar: 1/38, Radd al-Muhtar: 1/153, Hashiyat al-Tahawi Ala al-Durr al-Mukhtar: 1/114-115, Al-Bahr al-Ra'iq by Ibn Nujaym: 1/101-102, Fayd al-Bari by Anwar Shah Kashmiri Deobandi: 1/274, Majmu'ah Rasail by Mahdi Hassan Shahjahanpuri Deobandi: 240)
The Prophet Muhammad (peace be upon him) said:
"Whoever introduces into this matter of ours (Islam) something that is not part of it, it will be rejected."
(Sahih al-Bukhari: 1/371, Hadith: 2697, Sahih Muslim: 2/77, Hadith: 1718)
In his book "Answers to Objections on Hanafi Fiqh," published by Maktabah Faruqiyyah, Gujranwala, Pakistan, on page 308, Mushtaq Ali Shah Deobandi mentions an objection raised by a non-Hanafi against Hanafi jurisprudence, stating: "According to Hanafis, even if one carries a large dog under one's arm while praying, the prayer is still valid."
Mushtaq Ali Shah Deobandi's follower, Muhammad Sharif Kotlavi Barelvi, responds with three answers, one of which is: "The Prophet (peace be upon him) used to pray while carrying his granddaughter, Umamah bint Zainab."
(Answers to Objections on Hanafi Fiqh: p. 309)
The question was about the dog, yet he brought up the beloved granddaughter of the noble Prophet (peace be upon him) in his response.
From reliable Hanafi sources:
- "If the praying person recites from the Quran, the prayer becomes invalid according to Abu Hanifa. However, if he looks at the private parts of a divorced woman with lust, the marriage will be renewed, but the prayer will not be invalid. If the praying person looks at a woman's private parts with lust, the mother and daughter of that woman become forbidden for him, but the prayer does not become invalid."
(Al-Fatawa al-Qadi Khan: 1/65, Al-Fatawa al-Hindiyyah: 1/101, Al-Fatawa al-Tatar Khaniyyah: 1/594, Al-Ashbah wa al-Nazair by Ibn Nujaym: 2/307)
"If a woman was given a revocable divorce and the waiting period had not yet ended, and the praying person saw the inner part of her private area during the prayer and felt lust, the marriage would be renewed, but the prayer would not become invalid."
(Fatawa Razawiyyah: 1/74)
Conclusion:
In times of necessity, it is permissible to hold the Quran in one's hands for recitation during prayer. The opinion that it invalidates the prayer is incorrect.
