Touching or reciting the Quran during junub is haraam

[Reported in Muwatta Malik : Book 2 Hadith 91 and Authenticated by Al-Baihaqee (Al-Khilaafiyyaat, 1/516/309), Ibn Taymeeyah (Majmoo`-ul-Fataawaa, 26/200), Al-Albaanee (Al-Irwaa’, 1/161), Al-Hilaalee (Al-Muwatta’, 96; Al-Masaahif, 709-712), `Amr Saleem (Fath-ul-`Azeez, p.46; Ar-Rauh war-Raihaan, p.105-106), Zakariyyaa Al-Baakistaanee (Aathaar-us-Sahaabah, 1/70), Mashhoor Salmaan (Al-Khilaafiyyaat, 1/516/309; 2/277/555), Al-Judai` (`Uloom-ul-Qur’aan, p.516)]

Note: Wudu does not break when there is a barrier between because of the hadeeth and the famous opinon of the scholars :

“Whoever touches his sexual organ without any covering (between them) must perform ablution.”

[Reported by Ahmad, Ibn Hibban and Al-Hakim, who classified it as sahih (authentic), as did Ibn `Abdul-Barr]

The verse “None shall touch it except the pure ones {Al Waqiah 79} is implied towards the angles and not humans , and this is what the majority have agreed upon even though some of our salaaf have used this verse literally . To summarize various opinions I’ll quote a paragraph from al-Tabari’s tafseer on this verse, which states :

Al-Tabari writes that the meaning of, “In a Book well-guarded,” is a reference to a Book with Allah.He narrates that opinion from ibn Abbas, Mujahid, Jabir ibn Zaid and Abu Nuhaik. Then he records the early scholars’ interpretation of “those who are pure”. Ibn Abbas, Saeed ibn  Zubair, Jabir ibn Zaid, Abu Nuhaik, Ikrima, Mujahid and Abu al-Aliya all stated that it is in reference to the angels and not to mankind. Some said that it is in reference to those who are free of sin, meaning the angels and the messengers. Finally, some stated that in Allah’s presence only the pure touch it while among mankind all touch it. For example, Qatada  explained this verse by saying, “That is in the Lord of the Worlds’ presence. As for among you, the impure polytheist and the filthy hypocrite touch it.”

[Muhammad ibn Jarir al-Tabari, Jami al-Bayan an Taweel Ayi al-Quran (Beirut: Dar al-Fikr, 1988), vol. 13, part 25, pp. 205-206, see with the checking of Mahmoud Shaakir].

Note that al-Tabari did not record from any early scholar that the meaning of this verse is in reference to those who are free of major and minor impurities.

Ibn Kathir also supports the interpretation of the pure as being the angels

[Ismail ibn Kathir, Tafsir al-Quran al-Adheem (Riyadh: Maktaba Dar al-Salaam, 1992), vol. 4,pp. 314-315.].

Also, see Tafseer al-Baghawee , al-Jaami’ ul Ahkaam, Suratul Waqiyah 77-79 and Suyuti’s Daarul Manthoor volume 8, Page 26 – Daarul Ihyaa ‘Ul Turaathul Arabi

One of the most detailed discussions of this verse is by al-Qasimi, who also comes to the same conclusion

[Jamaal al-Din al-Qasimi, Mahasin  al-Taweel (Dar Ihya al-Kutub al-Arabi), vol. 16, pp. 5659-5664.].
Also see : Shams al-Din ibn al-Qayyim, Madarij al-Salikeen, (Beirut: Dar al-Kitab al-Arabi, 1972), vol. 2, p. 321. In all, ibn al-Qayyim gives a total of seven strong arguments that prove that the “pure” in the verse could not be in reference to humans but is, in fact, a reference to angels;

Certain Salaf were of the opinion that one may touch and recite even durig minor and major impurities such as Ibn ‘Abbas (r.a){see al-Mundhir 2/98} , ash-Shaabi (r.h) as quoted by Imam Shawkanee in Fath ul-Qadar v 5 page 207-208, al-Bukharee (r.h) and others. This was also the opinion of Imam Hasan al Basree (r.h) as quoted in Ibn abi Shaybah (7426, Sahih by Shaikh Mashoor al-Hasan), and (7429, Hassan), so there is a difference of opinion among scholars on this topic. Yet out of respect , when water is available and we aren’t suffering from any difficulty (such as disease or shortage) then while touching and reading or learning requires wudoo’

Note : In case of an exception such as when the Qur’an is falling, or when you have to immediately move the Qur’an from the ground to a higher level or when you are amidst a journey wherein there is no water,and in other similar situations it is allowed to touch the Qur’an without wudu. The view “It is not preferrable/ allowed to touch the Qur’an without wudu” applies when a person is going to read/learn from it and has water available at his disposal.  See the fatwa of Shaykh Bin Baaz (r.h) : http://islamqa.info/en/10672

Secondly it is permissible to recite the Qur’an from memory without wudu because we have sufficient proofs for this plus there is an Ijmaa on thisAccording to al-Nawawi, there is a consensus (ijma) that it is permissible to recite the Quran while in a state of “minor ritual impurity”. AlNawawi stated:

“Muslims agree that it is permissible for the one with minor impurities to recite the Quran although it is better for him to purify himself for that act. This was stated by Imam al Haramain [al-Juwaini] and by al-Ghazali in al-Basit. We do not say that it is disliked (makruh) for the one with minor impurity to recite the Quran. It is confirmed that the Prophet (peace be upon him) would recite it while in a state of minor impurity.”

[Yahya al-Nawawi, al-Majmu Shard al-Muhadhab (Beirut: Dar al-Fikr, n.d.), vol. 2, p. 71.]

Thirdly, please note that we are not talking about Books of Fiqh or other islamic publishings which contain both verses of Qur’an and other commentaries in it, because those are not called as Mushaf (Qur’an) rather they are a mixture of speech/commentary/etc along with some verses of Qur’an , hence it is permissible to touch them without wudu or in a state of major impurity also and According to the majority of the scholars, it is permissible for a sexually defiled person to read such
books because his intention is not the “reading” of the Quran.[See Ibn Hajr, Fath, vol. 1, p. 408] , but with regards to touching the Qur’an, the correct opinion is that one should not touch it without wudu during reading/learning.

(2) PROOFS FOR NOT TOUCHING THE QUR’AN DURING JUNUB (SEXUAL DEFILEMENT) & MENSES

Note: In the case of Menses, a woman may use a cover such as gloves or read the Qur`an from a screen but cannot hold the Mushaf with her bare hands. See the fatwa of Shaykh Ibn Baaz here : http://www.aliftaweb.org/English/Pages/FatwasIbnBaz.aspx?View=Page&PageID=787&PageNo=1&BookID=14

PROOF #2.1

Abdullah Bin Umar narrated that the prophet ( صلى الله عليه و سلم ) said: ” no one touches the quran unless he is tahir ( pure )

Hakeem Bin Hizam narrated: the prophet said: “Do not touch the Quran until you are pure”

6. See also Haashiyat Ibn ‘Aabideen, 1/159; al-Majmoo’, 1/356; Kashshaaf al-Qinaa’, 1/147; al-Mughni, 3/461; Nayl al-Awtaar, 1/226; Majmoo’ al-Fataawaa, 21/460; al-Sharh al-Mumti’ li’l-Shaykh Ibn ‘Uthaymeen, 1/291

There are more similar reports such as :

[Ref: Sunan Bayhaqi al Kubra : Hadith 7255]

The above narration discloses the entire letter of the prophet (s.a.w) sent to Yemen. In this letter the prophet (s.a.w) explains the laws of Islam such as zakaat, divorce rules and etc, and he also mentions “ None shall touch the Qur’an but the pure” . This narration is a proof that the letter was sent to the Muslims and even then the prophet (s.a.w) specified the condition to touch the Qur’an (i.e to be pure from Junub/ and according to some scholars be in wudu also). Another similar hadith with similar wordings is :

أخبرنا أبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ و أبُو بَكْرِ بنُ الحارِثِ الفَقِيْهُ قَالاَ نا عَلِيُّ بنُ عُمَرَ الحَافِظُ ثنا مُحَمَّدُ بن مَخْلَدٍ نا الحَسَنُ بنُ أبِي الرَّبِيْعِ ثنا عَبْدُ الرَّزَّاقِ أنا مَعْمَرٌ عن عَبْدِ الله بنِ أبِي بَكْرٍ عن أبِيْهِ قَالَ: كَانَ فِي كِتَابِ النَّبِيِّ لِعَمْرِو بنِ حَزْمٍ: «أنْ لاَ يُمَسَّ القُرْآنُ إلاَّ عَلَى طُهْرٍ».

[Sunnan Bayhaqi al Kubra (1/151), Hadith # 409 Dar ul Fikr Edition Beirut, Lebanon]

PROOF # 2.5Prophet (s.a.w) said “Touch the Quran only if you are pure” [ Al-Mustadrak:6051] 

1. Al Hakim said it is Saheeh

2. Shaikh Al-Albani said after reviewing all the ways of this Hadith: “although all the ways from which this Hadith is collected has some weakness but this weakness is little as none of the narrators are accused of lying and the I’lla of the Hadith is either being Mursal or bad memorization of one of the narrators. Thus, as it is known in science of Hadith, the various ways strengthen each other if there is no narrators are accused of lying as Imam Al Nawawi documented in his Taqreeb then Al-Syooti in his explanation to that book. Upon that, we feel comfy and sure in our heart that this Hadith is Sahih especially that Imam Ahmad said its Sahih and used it as an evidence which is what Imam Ishaaq Bin Rahawaih said as well” [ Irwaa Al-Ghaleel]

3. Imam Ahmad Bin Hanbal said it is Sahih ( Masae’il Al-Baghawi) and (Nasb Al-raya2/341)

4. Imam Al-Shafi’e: This Hadith is accepted after scholars were sure it is a Book of the prophet

5. Ya’qub Bin Sufyan said: I do not know any Hadith that is more authentic than this Hadith (Mizaan Al-I’tedal: 2/202)

6. Al-Hakim said after narrating this Hadith: It is a Hadith that Umar bin abdulaziz and the Imam of scholars Muhammad bin Muslim that has the acceptance of this Hadith as authentic (1/397)

7. Ibn Abdul-Bir: This is a known book and its famousness does not require us to look into its Isnaad because it is in the rule of Tawater that people accept. (Al-Tamheed:17/338)

8. Is-haaq Bin rahwiah ( Al-Awsat: 2/101)

9. Yahya bin Ma’in it is accepted good Hadith (Al-tareekh of Aldoori: 647)

Conclusion: Historically speaking, the vast majority of the scholars considered it prohibited for a menstruating or sexually defiled person to touch the Quran . In fact, most of them also argued that one must be free  of both minor and major impurities in order to touch the Quran. This opinion has been narrated from many of the early scholars. This opinion has been upheld by Malik, al-Shafi and the Hanafi scholars. It is the conclusion of, for example, ibn Qudama and ibn Taimiya

[ A1-Yaseen, p. 37.]

Upon closer inspection,however, one will note that many of these earlier scholars were content with quoting the verse from Surah al-Waqiah and the hadith, “No one but the pure shall touch the Qu ran,” as their evidence
without a detailed discussion of the meaning of that hadeeth. Among the modern-day scholars, al-Mutairi also comes to this conclusion based, he says, “on the strength of its evidence.”

[Al-Mutairi, p. 89. For the most part, al-Mutairi’s work is a detailed discussion of various opinions.]

Malik made an exception for women who are teachers or students. He
said that they may touch the Quran under any circumstances if they have need to do so.

[Al-YaSeen, pp.37-8, Also see Qaadi Iyaad’s Ikmaalul’ Mu’lim]

These scholars also argue that menstruating women may touch the Quran indirectly. That is, they may use a stick to turn the pages and so forth. Jasim al-Yaseen came to the conclusion that a menstruating woman may recite the Quran but she may not touch the Quran directly but she may
read from the Quran and have someone turn the pages for her or she may touch it while wearing gloves

[Al-YaSeen, pp.38]
Thus It is forbidden to touch the Mushaf (Qur’an copy) when one is in Junub

Please note that this does not include the women under menses. This is because the scholars in majority have allowed women in menses to recite Qur’an from their memory only or by reciting via looking at a computer screen and its like, but not by touching the Mushaf (Qur’an copy) because the hadeeth prohibiting the women from doing so are severely weak, and also, we have some ahadeeth showing that prophet (s.a.w) allowed women to recite qur’anic verses and zikr during menses. 

1. Narrated ali ibn AbuTalib: ”The Apostle of Allah (s.a.w) came out from the privy and taught us the Qur’an and took meat with us. Nothing prevented him; or the narrator said: Nothing prevented him from (reciting) the Qur’an except sexual defilement.”Another translation : ‘Ali ibn Abi Taalib (may Allaah be pleased with him) said:  the Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach the Qur’aan and he never prevented anyone from learning it except those who were in a state of janaabah (impurity)

[Ref: Abu dawood (book #1, hadith #0229), Sunan nasaee (1/144)

OBJECTION # 1 : THE NARRATOR ABDULLAH BIN SALAMAH & ITS REPLY 

The above ahadeeth have been classed as Da’eef by Albani and by some other scholars because of the presence of one narrator found common in all the narrations and he is ‘Abdullah bin Salamah’

Before i begin detailing the takhreej, please know that Abdullah bin Salamah Al Muraadi Al Koofi is one of the senior most Taba’een and is considered to be one of the best after sahabas in Kufa.

Thus both the narrators are Thiqah and as shown above the narration is also hassan saheeh. 

It is authentically reported from Imam Umar ibn Al-Khattab (radiya Allahu anhu) that he hated reciting Qur’an while in the state of janabah. This is reported by Imam Al-Bayhaqi in his Khilafiyyat with a Sahih (rigorously authentic) chain.

PROOF # 3.7 

It is also reported from Jabir ibn Abdullah (radiya Allahu ‘anhu), Abdullah ibn Rawaha and others. This is the view of the majority of the scholars, with the exception of a report from Imam Malik (radiya Allahu Anhu) and his companions who hold that a menstruating woman can recite the Qur’an [Majmu’ of Imam An-Nawawi Vol 2 387].

PROOF # 3.8 

 حَدَّثَنَا أَبُو بَكْرٍ النَّيْسَابُورِيُّ ، وَإِسْمَاعِيلُ بْنُ مُحَمَّدٍ الصَّفَّارُ ، قَالا : نا مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ الدَّقِيقِيُّ , نا يَزِيدُ بْنُ هَارُونَ , نا عَامِرُ بْنُ السِّمْطِ , نا أَبُو الْغَرِيفِ الْهَمْدَانِيُّ ، قَالَ : كُنَّا مَعَ عَلِيٍّ فِي الرَّحَبَةِ , فَخَرَجَ إِلَى أَقْصَى الرَّحَبَةِ , فَوَاللَّهِ مَا أَدْرِي أَبَوْلا أَحْدَثَ أَوْ غَائِطًا , ثُمَّ جَاءَ فَدَعَا بِكُوزٍ مِنْ مَاءٍ , فَغَسَلَ كَفَّيْهِ ثُمَّ قَبَضَهُمَا إِلَيْهِ , ثُمَّ قَرَأَ صَدْرًا مِنَ الْقُرْآنِ , ثُمَّ قَالَ : ” اقْرَؤُوا الْقُرْآنَ مَا لَمْ يُصِبْ أَحَدَكُمْ جَنَابَةٌ , فَإِنْ أَصَابَتْهُ جَنَابَةٌ فَلا وَلا حَرْفًا وَاحِدًا ” . هُوَ صَحِيحٌ عَنْ عَلِيٍّ

Ali (r.a) said “Recite the Qur’an as long as you have not entered janaba (sexual defilement), and when you are in the state of janaba, do not, not even a single letter!” 

Reported by Ad-Daraqutni in Sunan Daraqutni hadith 425 (vol.1 page 212 ) , who said ” It is saheeh upto ‘Ali (R.a)” 

Conclusion: In general, the Hanafis, Malikis, Shafis and Hanbalis say that it is not allowed for the sexually defiled petson to recite the Quran. This opinion has also been narrated from Umar ibn al-Khattab, Ali
ibn Abu Talib, al-Hasan al-Basri, Ibrahim al-Nakhai, al-Zuhri, Qatada and many others. Thus from the marfoo’ reports of rasool (s.a.w) and the mawqoof reports of sahabas including ameer ul momineen umar (r.a) and ali (r.a), it is thus concluded that the right opinion despite few scholars opposing this , is that Qur’an cannot be recited when one is in the state of sexual defilement i.e Junub 

{{Abdul Razzaq reported in his Musannaf that Alqama stated that Salman came to them after relieving himself. They said to Salman, “O Abu Abdullah, why don’t you make ablution and read to us surah such and such.” He answered, “Allah stated about the Preserved Book that none but the purify touch it. That is the Book that is in the heavens. Only the angels touch it.” Then he read to them some of the Quran. }}Answer: 

This a very weak athar, which is documented in Musanaf  abdulrazaq because of Yahya bin Al-A’laa who is classified as  a Liar and a Fabricator and his Hadith is abandoned by : Ahmad Bin Hanbal, Al- Nisaa’e, Al-Darqutni, Imam al-Wakee’, Ibn Habban, Al-dolabi and al-saaji. On the other Hand, we have clearly shown from authentic Hadiths that Salman Farsi (r.a) said that it is impermissible to touch the Quran if anyone is in state of impurity.

{{A’isha RA said: The Apostle of Allah PBUH used to remember Allah at all moments. Muslim :: Book 3 : Hadith 724 

“All moments” is genreal in term and include Junub and Purity both.

Shaikh Albani said in Silsilah Sahiha 406 that, “This hadith is evidence for the permissibility of reciting the Quran in Junub becasue Quran is also a Zikr as Allah SWT said, “And We have also sent down unto you (O Muhammad SAW) the Zikr (i.e. Quran)” 16:44

The remembrance of Allah would include reciting the Quran.}}

Answer:

There is a usool wherein khaas (specific) overtakes or is implemented over ‘Aam (general) . This is explained using an example in short as below :

Hadith # 1 : Prophet (peace and blessings of Allaah be upon him) said: “The earth has been made a place of prayer and a means of purification for me, so wherever a man is when the time for prayer comes, let him pray.”

Simiarly, the hadith of aisha (r.a) is to be understood in this perspective because , zikr may include anything, it includes saying ” Allahu akbar” or includes the recital of Qur’an as well.

So the hadith of A’isha (r.a) is saheeh but it has an exception which is explained as :

” the prophet (s.a.w) would do the zikr of allah at all times except at some exceptions”

this is proven from the below hadith :

it was narrated from al-Muhaajir ibn Qunfudh that he came to the Prophet (blessings and peace of Allaah be upon him) when he was urinating and he greeted him with salaam, but the Prophet (blessings and peace of Allaah be upon him) did not return the greeting until he had done wudoo’, then he apologised to him and said: “I do not like to mention Allaah, may He be glorified and exalted, except in a state of purity.” [Narrated by Abu Dawood (17); classed as saheeh by Ibn Hajar in Nataa’ij al-Afkaar, 1/205; and by al-Albaani in Saheeh Abi Dawood]


Abu al-Jahm ibn al-Harith stated that while the Messenger of Allah (peace be upon him) was coming from the direction of Bi’r Jamal, a man met him and greeted him. The Messenger of Allah (peace be upon him) made no response until he came to the wall, wiped his face and hands and then returned his salutation.

[Muttafaqun ‘Alayh]

Bringing together these different evidences quoted above, Al-Mutairi makes the following conclusion, which is also the opinion of the vast majority of the scholars:

“This report [above from Abu al-Jahm ibn al-Harith] and the preceding one [from al-Muhajir] point to the disapproval of making mention of Allah while one is in a state of minor ritual impurity. This is a light form of disapproval and not a major form [that is close to prohibition]. If that is true for making mention of Allah [in general] then it is more so true in the case of reciting the Quran which is a greater form of dhikr [remembrance of Allah].  However, what we stated earlier [the earlier hadith of Aisha, ibn Abbas and Ali] points to the legality of reciting the Quran while one is an a state of minor impunty.

If someone states: ‘What you have stated here contradicts what you stated earlier because what you stated earlier implies prohibition and what you stated now implies permission.’

The response is: The correct position is to combine the proofs and understand the evidences presented proving legality as showing that it is permissible [to recite the Quran while in a state of minor ritual impurity] and the contradicting evidence as showing that it is recommended [to be in a state of ritual purity]. In that way, all of the evidences are combined and used. This is preferred
whenever possible and it is possible here.

[al-Mutairi, pp. 18-19.]

{{Brother, the hadith in which the the Prophet PBUH did not reply the Salam can never be taken as hujjah, all the scholars of hadith said this is what he himself do and disliked see Al Irwa for this hadith for more details}}

{{ the prophet (s.a.w) said ” A believer never becomes impure.” (Bukhari :: Book 1 :: Volume 5 :: Hadith 281)….some scholars have said , this hadith shows that a believer always remain pure and hence we conclude that it is allowed to read or touch the Qur’an at all times  }} 

Answer: 

If that is the case then a believer is also pure when he is in Junub and thus nothing should stop him from offering a prayer? Again the understanding is khaas overtakes aam. a believer is pure from kufr and etc, but when it comes to certain specific commands such as ” none shall touch the Qur’an but the pure” then  we have to take this hadeeth in a different perspective.

{{But Ibn Abbas (r.a) allowed to read or touch the Qur’an during major and minor impurities”}} 

Answer:

Indeed he did, no doubt in sha allah, but Ibn abbas (r.a) the great muffasireen also allowed muta’h and other things. However, what can be said is that it is a known fact that many sahabas were not aware of some or certain ahadeeth due to many reasons. The proofs for this are many, but 2 such eye catching examples lie in the famous incident between Umar (r.a) and Abu saeed Khudri (r.a) wherein umar (r.a) didn’t know of a hukum of rasool (s.a.w) whereas other sahabas did and the hadith of a person asking ibn umar (r.a) regarding him doing things which his companions never did. [See Sahih Bukhari Volume 8, Book 74, Number 262 And Muwatta Malik Book 20, Hadith 31]

Hence what can be said is that maybe Ibn Abbas (r.a) didn’t hear of the ahadeeth wherein prophet (s.a.w) forbade touching the Qur’an during Junub or maybe he had his own interpretation or fatwa. Nevertheless, a majority of the Sahabas and scholars such as the 4 great Imams, opposed this view. And in such a case Allah says in the Quran that when you differ, go back to Allah and his messenger and we have ahadeeth from the messenger (s.a.w) clearly forbidding the touching of Qur’an during Junub/Menses and forbidding the reciting of Qur’an during Junub.

Also, the scholars of Islam have argued and differed over various issues and if start following the fatwa of a specific group then the Ummah will be divided in an unprecedented way. But the verse of Qur’an which says ” and when you differ then go back to Allah and his messenger” rescues us from such a dilema and hence we go back to the hukum/hadeeth of rasool (s.a.w) in this and every other regard.

{{Also Shaikh Albani points out that the last portion of this hadith from Musnad Ahmad does not state explicitly that it was the Prophet’s statement…..}}

First of all, the majority of the scholars classified this hadith to be saheeh and marfoo’ . Secondly, Shaikh Albani (r.h) was a muhadith and a muhadith when explaining the sharh or giving details, he analyses and writes down everything in regards to the narration or khabar. Imam Albani (r.h) didn’t use this as a refute to say this is mawqoof so we cannot act upon it, because an Imam of such great status can never forget the Hukum of rasool (s.a.w) that ” After me follow my sunnah and the sunnah of khulafa e rashideen” and Ali (r.a) is the 4th Ameer ul Momineen thereby even if this is mawqoof hence becomes a sunnah of ali (r.a) and according to the principles this is elevated as Marfoo` and thereby becomes a valid argument.

More will be added in sha allah….

May Allah forgive me for my mistakes and have mercy on the one who corrects me.