Source: Fatawa Ulama-e-Hadith, Volume 09
In response to a previous statement referring to the narration of ‘Amr ibn Hazm through Sulaymān ibn Dāwūd Khawlānī being ḥasan (good) and ṣaḥīḥ (authentic), the questioner raises scholarly objections and cites Shaykh Muḥammad Ibrāhīm Shaqrah from his book “Lā Yamassuhu illā al-Muṭahharūn” (pg. 23 onward), presenting his detailed analysis:
① Interpretation of “Ṭāhir” (طاهر):
He argues that the word "ṭāhir" means a believer, as evidenced by the ḥadīth:
"The believer is never impure." (Ṣaḥīḥ al-Bukhārī)
Thus, “No one should touch the Qur’an except a ṭāhir” is understood as: No polytheist should be allowed to touch it, akin to the ḥadīth prohibiting travel with the Qur’an to enemy lands unless necessary.
② Historical Practice:
He also points out that the Prophet ﷺ used to send letters containing Qur’anic verses to non-believing kings, who would touch them or have them read by others.
He concludes:
“A Muslim in a state of ritual impurity (janābah, menstruation, etc.) may touch the Qur’an out of necessity.”
He cites ḥadīths such as that of ‘Ā’ishah (رضي الله عنها) during ḥajj:
“Do everything the pilgrims do, except do not perform ṭawāf of the Ka‘bah or offer prayer.”
(Ṣaḥīḥ al-Bukhārī, 1/407)
From this, some derive the permissibility of reading the Qur’an in a state of ḥayḍ or janābah.
He also quotes Ibn ‘Abbās, who reportedly had no objection to someone in janābah reciting Qur’an.
Additionally, Shaykh al-Albānī (رحمه الله) in “Tamām al-Minnah” (pg. 116–119) critiques the narrations forbidding Qur’an recitation by women in menstruation or people in janābah, considering them unauthentic.
The issue comprises two distinct matters:
✔ Permissible:
The correct and established opinion is that a person in janābah or a woman in ḥayḍ may recite the Qur’an, as there is no single narration of acceptable authenticity that prohibits it.
✖ Not Permissible:
It is not allowed for such a person to touch the Qur’an directly, based on the hadith:
“None should touch the Qur’an except one who is ṭāhir.”
And also the verse:
﴿ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا ﴾
“…And if you are in a state of janābah, then purify yourselves…”
(Al-Mā’idah: 6)
﴿ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ﴾
“…Do not approach them until they are pure…”
(Al-Baqarah: 222)
Hence, a person in a state of ritual impurity is not ṭāhir in this context.
While Shaykh al-Albānī (رحمه الله) discusses in Tamām al-Minnah that the term ṭāhir is ambiguous and not an absolute evidence for prohibition, it is important to note that he himself, in Irwā’ al-Ghalīl (1/161), acknowledges the ḥadīth’s strength, stating:
“The heart is at ease with the authenticity of this ḥadīth, especially since Imām Aḥmad and Imām Isḥāq ibn Rāhawayh relied upon it.”
Isḥāq said:
“One may recite Qur’an without wudū’, but should not touch the muṣḥaf without wudū’, because of the ḥadīth: ‘None should touch the Qur’an except one who is ṭāhir’.”
➊ Reciting the Qur’an while in janābah or ḥayḍ is permissible, based on the absence of any authentic prohibition.
➋ Touching the Muṣḥaf in such a state is not allowed, based on strong textual evidence and scholarly consensus.
In response to a previous statement referring to the narration of ‘Amr ibn Hazm through Sulaymān ibn Dāwūd Khawlānī being ḥasan (good) and ṣaḥīḥ (authentic), the questioner raises scholarly objections and cites Shaykh Muḥammad Ibrāhīm Shaqrah from his book “Lā Yamassuhu illā al-Muṭahharūn” (pg. 23 onward), presenting his detailed analysis:
① Interpretation of “Ṭāhir” (طاهر):
He argues that the word "ṭāhir" means a believer, as evidenced by the ḥadīth:
"The believer is never impure." (Ṣaḥīḥ al-Bukhārī)
Thus, “No one should touch the Qur’an except a ṭāhir” is understood as: No polytheist should be allowed to touch it, akin to the ḥadīth prohibiting travel with the Qur’an to enemy lands unless necessary.
② Historical Practice:
He also points out that the Prophet ﷺ used to send letters containing Qur’anic verses to non-believing kings, who would touch them or have them read by others.
He concludes:
“A Muslim in a state of ritual impurity (janābah, menstruation, etc.) may touch the Qur’an out of necessity.”
He cites ḥadīths such as that of ‘Ā’ishah (رضي الله عنها) during ḥajj:
“Do everything the pilgrims do, except do not perform ṭawāf of the Ka‘bah or offer prayer.”
(Ṣaḥīḥ al-Bukhārī, 1/407)
From this, some derive the permissibility of reading the Qur’an in a state of ḥayḍ or janābah.
He also quotes Ibn ‘Abbās, who reportedly had no objection to someone in janābah reciting Qur’an.
Additionally, Shaykh al-Albānī (رحمه الله) in “Tamām al-Minnah” (pg. 116–119) critiques the narrations forbidding Qur’an recitation by women in menstruation or people in janābah, considering them unauthentic.
The issue comprises two distinct matters:
✔ Permissible:
The correct and established opinion is that a person in janābah or a woman in ḥayḍ may recite the Qur’an, as there is no single narration of acceptable authenticity that prohibits it.
✖ Not Permissible:
It is not allowed for such a person to touch the Qur’an directly, based on the hadith:
“None should touch the Qur’an except one who is ṭāhir.”
And also the verse:
﴿ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا ﴾
“…And if you are in a state of janābah, then purify yourselves…”
(Al-Mā’idah: 6)
﴿ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ﴾
“…Do not approach them until they are pure…”
(Al-Baqarah: 222)
Hence, a person in a state of ritual impurity is not ṭāhir in this context.
❖ Regarding Shaykh al-Albānī's Position
While Shaykh al-Albānī (رحمه الله) discusses in Tamām al-Minnah that the term ṭāhir is ambiguous and not an absolute evidence for prohibition, it is important to note that he himself, in Irwā’ al-Ghalīl (1/161), acknowledges the ḥadīth’s strength, stating:
“The heart is at ease with the authenticity of this ḥadīth, especially since Imām Aḥmad and Imām Isḥāq ibn Rāhawayh relied upon it.”
Isḥāq said:
“One may recite Qur’an without wudū’, but should not touch the muṣḥaf without wudū’, because of the ḥadīth: ‘None should touch the Qur’an except one who is ṭāhir’.”
➊ Reciting the Qur’an while in janābah or ḥayḍ is permissible, based on the absence of any authentic prohibition.
➋ Touching the Muṣḥaf in such a state is not allowed, based on strong textual evidence and scholarly consensus.
