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Rules of touching/reciting the Qur'aan while in the state of Impurity (Needing Wudhu or Ghusl)


1) It is not permissible to physically touch the Qur'aan if the person is unclean and in need of Wudhu. However according to Imam Abu Haneefa (RA) it would be permissible to touch the Sleeve (or covering) which is not permanently attached to the Qur'aan but Imam Malik (RA) & Imam Shaf'ae (RA) don't permit this.

2) It is permissible to recite the Qur'aan from memory (without Wudhu).

2) It is not permissible to physically touch or recite the Qur'aan  if the person is unclean and in the state of Ghusl ,whether the state of uncleanliness is due to sexual defilement (Janabah), Menustral bleeding or post-partum bleeding.

3) If the woman is a Hafidfha of the Qur'aan and there is a danger that she may forget the Qur'aan if she doesn't recite (during her menstrual periods) then Mufti Ibraheem Desai (DB) recommends the following two methods:

a)      She may use a cloth to hold the Qur’an and look inside while reciting in the mind.  She should not move her lips.

      b)      She can sit next to someone who is reciting and listen to that person.

4) It is also not permissible to touch the translation ONLY of the Qur'aan in the state of impurity. [Mufti Hussain/ ]. 

From Qur'aan :

)إِنَّهُ ۥ لَقُرۡءَانٌ۬ كَرِيمٌ۬ (٧٧) فِى كِتَـٰبٍ۬ مَّكۡنُونٍ۬ (٧٨) لَّا يَمَسُّهُ ۥۤ إِلَّا ٱلۡمُطَهَّرُونَ (٧٩

It is surely the Noble Qur'an (recorded already) in a protected book [the Preserved Tablet] that is not touched except by the purified ones [the angels] .... 77-79)

From Sunnah:

عن حکیم بن حزام ان النبی لما بعثہ والیاً الی الیمن  قال لا تمس القرآن الا وانت طاھر  

(مستدرک حاکم)

Sayydina Hakim Ibn Hizam (RA) narrates that I was deputed as a Wali towards Yemen by the Prophet (Sallaho Alaihe Wassallam) and he said, “Don’t touch the Qur’aan unless you are Taahir (clean from impurity)”. [Mustadrak]


عن عبداللہ بن عمر  ان رسول اللہ قال لا یمس القرآن الا طاھر

(رواہ الطبرانی)

Sayydina Abdaullah Ibn Umar (RA) narrates that the Prophet of Allah (Sallaho Alaihe Wassallam) said, “Don’t touch the Qur’aan except in the state of purity”. [Tabarani]

عن عبداللہ بن ابی بکر بن حزم ان فی کتاب الذی کتبہ رسول اللہ لعمرو بن حزم لا یمس القرآن الا طاھر

 (موطا امام مالک)

Abdullah Ibn Abi Bak’r Ibn Hazm (RA) narrates that the Prophet of Allah (Sallaho Alaihe Wassallam) wrote in a letter to Sayyidina Amr Ibn Hazm (RA) that the Qur’aan should not be touched except in the state of impurity. (Muwatta Imam Malik)

عن انس بن مالک قال خرج عمر متقلد السیف فقیل لھ ان ختنک واختک قد صبوا فاتاھما عمر و عندھما رجل من المھاجرین یقال لھ خباب و کانو یقرون طھ فقال اعطونی الکتاب عندکم اقراہ و کان عمر یقرا الکتاب فقالت لھ اختھ انک رجس ولا یمسھ الا المطھرون فقم فاغتسل او توضا فقام عمر فتوضا ثم اخذ الکتاب فقراطھ (دارقطنی)

The story of Sayyidina Umar (RA) is well known that when he asked for the Qur’aan, his Sister (RA) insisted for him to purify himself and he then did Wudhu before touching the Qur’aan, the  version from Dar-Qutni is narrated above.

From Maariful Qur'aan of Mufti Shafi Usmani (RA):

 إِنَّهُ ۥ لَقُرۡءَانٌ۬ كَرِيمٌ۬ (٧٧) فِى كِتَـٰبٍ۬ مَّكۡنُونٍ۬ (٧٨) لَّا يَمَسُّهُ ۥۤ إِلَّا ٱلۡمُطَهَّرُونَ (٧٩)

(It is surely the Noble Qur'an (recorded already) in a protected book [the Preserved Tablet] that is not touched except by the purified ones [the angels] .... 77-79)

Verses [75-76] constituted oath and the current set of verses is the subject of the oath (jawab-ul-qasam]. The Qur'an is a noble and glorious Book. The verse refutes the assumption of the pagans that this Book has been forged by a human being or that [God forbid!] it is a speech inspired by the devil.

The phrase كِتَـٰبٍ۬ مَّكۡنُونٍ۬  'a protected book' refers to lawh mahfiiz [Le. the Preserved Tablet]. لَّا يَمَسُّهُ ۥۤ إِلَّا ٱلۡمُطَهَّرُونَ  (that is not touched except by the purified ones ... 56:79). Two issues require clarification here. The commentators have different views about them, because the structure of verse 78 and 79 has two possibilities grammatically: The first possibility is that the phrase 'that is not touched except by the purified ones' is the qualification of the Preserved Tablet referred to in the previous verse. In this case, 'the purified ones' can refer only to angels, and the phrase 'not touched' cannot be taken in its literal sense of physical touch; it would rather mean 'being aware of'. The sense of the verse would be that no one is aware of the Preserved Tablet and its contents except the purified angels. (Qurtubl) This interpretation is adopted in Bayan-ul-Qur'an as well. The second possibility is that the phrase 'that is not touched except by the purified ones' is taken as a qualification of the Qur'an referred to in the previous verse. In this case the word Qur'an would refer to the scrolls or scripts in which it is written, and 'not touched, will remain in its literal sense of referring to physical touch by hand etc. The sense would be that the Script of the Qur'an is not touched by anyone except by the purified angels who bring revelation to the Prophet . Since this interpretation does not need to take the word 'touch' in its figurative sense, Qurtubi and some other commentators have preferred this interpretation. Imam Malik (RA) says, 'The best interpretation of    verse [77 and 78] I have ever heard is what is mentioned in Surah 'Abas (80) verses [13-16]: فِى صُحُفٍ۬ مُّكَرَّمَةٍ۬ (١٣) مَّرۡفُوعَةٍ۬ مُّطَهَّرَةِۭ (١٤) بِأَيۡدِى سَفَرَةٍ۬ (١٥) كِرَامِۭ بَرَرَةٍ۬ (١٦)

(It is [recorded] in those scripts [of the Preserved Tablet] that are honoured, exalted, purified, in the hands of those scribes who are honourable, righteous.)

The second issue that requires consideration in this verse is what is meant by the phrase 'the purified ones'. A large group of the Companions, their followers and leading authorities on Qur'anic commentary think that the referent of 'the pure ones' are the angels who are purified of the dross and adulteration of sins, and who are innocent. This is the view of Sayyidna Anas (RA), Sa'id Ibn Jubair (RA) and of Sayyidna Ibn 'Abbas (RA) Imam Malik (RA) has also adopted this view .

Some of the commentators think that Qur'an refers to the copy of the Holy Book that is in our hands, and the referent of the word 'mutahharun' ('purified ones) are people free from minor impurity and major impurity. Minor impurity means to be without Wudhu and minor impurity can be cleansed by making Wudhu' or tayammum [cleaning with dust]. Major impurity refers to the state of impurity which is caused by sexual intercourse, lustful discharge of semen during sleep, and menstrual and postpartum discharges. Ghusl (having bath) is the only means of achieving purity from this state. This interpretation is placed on the text by 'Ata' (RA), 'Taus (RA), Salim (RA) and Muhammad Baqir (RA). In this case, although verse "that is not touched except by the purified ones ... 56:79) is a declarative sentence, it is in fact used in the sense of prohibiting human beings to touch the Qur'an without being free from the minor and major impurities: The person who wishes to touch the Qur'an needs to be purified of the visible as well as the invisible impurities by taking Wudhu', tayammum or ghusl, as required. Qurtubi and Mazhari prefer this interpretation.

In the incident of Sayyidna 'Umar's (RA) embracing Islam, we come across the part of the story where he asked his sister to give him the pages of the Qur'an, she recited verse [79] of this Surah, refused to give him the pages and said 'only the pure ones can touch it'. As a result, he was forced to take a bath, and then recite the contents of the pages. This incident also lends support to the last interpretation. The versions of the Tradition that prohibit the impure people from touching the Qur'an are put forward by some authorities to argue in favour of the last interpretation.

However, since Sayyidna Ibn 'Abbas (RA), Anas (RA) and others have a different view about the interpretation of this verse, as mentioned above, many scholars did not base the prohibition of touching the Qur'an without ablution on verse [79]. Rather, the prohibition is established by the following Traditions:

Imam Malik cites, as evidence, the Holy Prophet's letter in his Muwatta' which he wrote to 'Amr Ibn Hazm. It contains the following statement: لا یمس القرآن الا طاھر "Only a clean one may touch the Qur'an". Ruh-ul-Ma'ani gives the following references: Musnad of 'Abdurrazzaq, Ibn Abi Dawud and Ibn-ul-Mundhir, Tabarani and Ibn Marduyah record a Tradition on the authority of 'Abdullah Ibn 'Umar & that the Messenger of Allah ~ said: لا یمس القرآن الا طاھر (Only a clean one may touch the Qur'an.)

Some Rulings about touching the Holy Qur'an

(1) On the basis of the foregoing Prophetic Ahadith, the overwhelming majority of the 'Ummah and the four major schools concur that 'purity' is a condition for the permissibility of touching the Holy Qur'an and it is not allowed to touch it in a state of impurity. It means that before touching the Holy Qur'an, one must make sure that no najasah (i.e. things declared by Shari'ah as filth) is attached to one's hand, and that he or she is in the state of Wudhu' and is not in the state of Janabah. (the state in which it is obligatory to take bath.) .The divergence of interpretation referred to earlier is only in connection with whether or not verse [79] can be the basis of such a prohibition. Some jurists think that the verse as well as the relevant Traditions bear the same sense, hence they use them as supportive of each other in evidence of their ruling. Others, on account of divergence of interpretation among the Companions, exercised precaution in using the Qur'anic text as evidence in support of their ruling. But because of the Traditions, they ruled that touching the Qur'an without ablutions is impermissible. In sum, there are no differences in their rulings. The differences are only in supportive evidence of these rulings.

(2) If the Qur'an is in a cover which is sewn or permanently attached to it in some way, it is not permitted - according to the four major schools - for an unclean person to touch it without ablutions. If however the Qur'an is covered in something that is not permanently attached to it, an unclean person may, according to Imam Abu Hanifah, touch it without ablutions. However, according to Imams Malik and Shafi'i, an unclean person is not permitted to touch it before taking ablutions. [Mazhari]

(3) If a person is wearing a garment, it is not lawful for him to touch the Qur'an with his sleeves or skirt if he is unclean. However, he may touch it with a handkerchief or-a sheet. [Mazhari]

(4) Scholars have ruled it which is proved by this very verse with grater force that a person in the state of janabah (sexual defilement) and a woman in the state of menstruation or postpartum bleeding cannot recite it, even from memory until bath has been taken, because if it is obligatory to honour the written letters of the Holy Qur'an by touching them only in the state of purity, its spoken words deserve the same honour with greater importance. The requirement of this honour should have been that even in the state of minor impurity a person should not be allowed to recite the Holy Qur'an. But Sayyidna Ibn 'Abbas and 'Ali (RA) report that the Holy Prophet ii recited the Qur'an without Wudhu. On this basis, the jurists have ruled that it is permissible to recite it without Wudhu, (But in the case of major impurity the rule will remain intact.). [Mazhari]

From Tafseer of Imam Qurtubi (RA):

اخْتَلَفَ الْعُلَمَاء فِي مَسّ الْمُصْحَف عَلَى غَيْر وُضُوء , فَالْجُمْهُور عَلَى الْمَنْع مِنْ مَسّه لِحَدِيثِ عَمْرو بْن حَزْم . وَهُوَ مَذْهَب عَلِيّ وَابْن مَسْعُود وَسَعْد بْن أَبِي وَقَّاص وَسَعِيد بْن زَيْد وَعَطَاء وَالزُّهْرِيّ وَالنَّخَعِيّ وَالْحَكَم وَحَمَّاد , وَجَمَاعَة مِنْ الْفُقَهَاء مِنْهُمْ مَالِك وَالشَّافِعِيّ . وَاخْتَلَفَتْ الرِّوَايَة عَنْ أَبِي حَنِيفَة

The scholars have differed on the matter of touching the (Mushaf of) Qur’aan without Wudhu with the Jamhoor (Majority) prohibiting the touching due to the Hadeeth of Amr Ibn Hazim (RA) and this was the Madhab of Ali (RA), Ibn Masud (RA), Sa’d Ibn Abi Waqas (RA), Saeed Ibn Zaid (RA), Ata (RA), Zahri (RA), Nakhai (RA), Hakam (RA) and Hammad (RA). And from the group of Fuqaha amongst them Malik (RA) & Shaf’ae (RA); a differing opinion has been narrated from Abu Haneefa (RA).

Note: See Summary 1 about the opinion of Imam Abu Haneefa (RA).

Verdict of Shaykhul-Islam Ibn Taymiyyah (RA):

مَسْأَلَةٌ : عَنْ الْإِنْسَانِ إذَا كَانَ عَلَى غَيْرِ طُهْرٍ ، وَحَمَلَ الْمُصْحَفَ بِأَكْمَامِهِ لِيَقْرَأَ بِهِ ، وَيَرْفَعُهُ مِنْ مَكَان إلَى مَكَان هَلْ يُكْرَهُ ذَلِكَ ؟ وَإِذَا مَاتَ الصَّبِيُّ وَهُوَ غَيْرُ مَخْتُونٍ هَلْ يُخْتَنُ بَعْدَ مَوْتِهِ ؟

. وَأَمَّا إذَا حَمَلَ الْإِنْسَانُ الْمُصْحَفَ بِكُمِّهِ ، فَلَا بَأْسَ ، وَلَكِنَّهُ لَا يَمَسُّهُ بِيَدَيْهِ . وَلَا يُخْتَنُ أَحَدٌ بَعْدَ الْمَوْتِ .

Issue: A person is not Taahir (clean) and he holds the (Musah of) Qur’aan with a sleeve (external) and reads from it and he moves the Mushaf from place to place, is there any Karahah in it? And a young boy passed away without being circumcised, should he be circumcised after death?

Answer: If a person holds the Mashaf with a sleeve there is nothing wrong with it but he shouldn’t touch it with his hands. There is no circumcision of a person after death.

Verdict of Mufti Ibraheem Desai (DB) for Hafidha Women:

I have read in one of the answers that you had given to someone that a woman in her menses is neither allowed to touch nor recite quran. I have learning quran by heart and according to my muallima it is allowed under such circumtances to recite listen and recite quran without touching its letters? please reply to me as soon as possible as i will have to  miss my tajweed classes.

My other question is:is a woman allowed to get her pubic hair waxed from another woman for her husband, (if she observes hijab too). I am a married woman with two kids. I cover my head and dress modestly without revealing my figure. But, i want to observe taqwaa and start wearing abaya and i am an artist but have left painting and sculpting after reading that its haram in islam. the problem here is that my husband despite being punctual about prayers and being religious boes want me to wear an abaya, neither does he agree that we should not paint or sculpt or have pictures in the house. he says by making art we are praising allah by realising he is the almighty and only he can create we are celebrating his creation. anyway, is he write and how do i handle this stuation because if i argue then there is resentment. my husband is a very nice person, but he has his beliefs about these few things otherwise he is a good husband, father son in law and son.

please , help us become better muslims and tell me what is important and how should i do it and convince him. because everone in my family feel i'm becoming a fanatic when i talk about islam and what Allah wants and expects from us.

1.      It is not permissible for a woman to touch the Qur’an or recite it during her menstrual cycle.  If she is a hafiza of the Qur’an and is afraid that she will forget if she doesn’t recite, then the scholars have stated two methods to be saved from this harm.


    1. She may use a cloth to hold the Qur’an and look inside while reciting in the mind.  She should not move her lips.
    2. She can sit next to someone who is reciting and listen to that person.

It is not permissible to touch or recite the Qur’an in the state of menses.

Dar al-Mukhar (1:1720174)

Fatawa Raheemiya (4:49) Darul Ishaat


( و ) يحرم به ( تلاوة القرآن ) ولو دون آية على المختار ( بقصده ) فلو قصد الدعاء أو الثناء أو افتتاح أمر أو التعليم ولقن كلمة كلمة حل في الأصح ، حتى لو قصد بالفاتحة الثناء في الجنازة لم يكره إلا إذا قرأ المصلي قاصدا الثناء فإنها تجزيه ؛ لأنها في محلها ، فلا يتغير حكمها بقصده ( ومسه )...(ولا يكره النظر إليه ) أي القرآن ( لجنب وحائض ونفساء ) لأن الجنابة لا تحل العين (در المختار)


It is prohibited for a woman to have her pubic her waxed by another woman.  It is not permissible for a woman to look at another woman’s body from naval to the knees.  IT is preferable to remove the pubic hair every week and wajib before the elapse of 40 days.  It is more preferable that a women use some cream, etc than using a razor.  It will be permissible to wax it off by oneself since the purpose of removal is acquired through this method as well.

Tanweer al-Absar (with dar al-Mukhar and Rad al-Muhtar) (6:364) H.M. Saeed Company

Fatawa Mehmoodia (15:352) Maktaba Mehmoodia

وينظر الرجل من الرجل سوى ما بين سرته إلى ما تحت ركبته... وتنظر المرأة المسلمة من المرأة كالرجل من الرجل (تنوير الابصار)

موۓ زیر ناف اگر عورت استرہ سے بناۓ تب بہی گناہ نہیں ہے ۔ مگر افضل یہ ہے کہ صابون وغیرہ سے صفائ کرے – ہر ہفتہ میں صفائ کرنا اعلی بات ہے ۔ یہ نہ ہو تو 15 دن صفائ کر لیں ۔ چالس روز کے اندر بہی گنجائش ہے ۔ اس کے بعد تک صفائ مکروہ تحریمی ہے ۔ (فتاوی محمودیہ)

2.      We are pleased to know that you want to observe taqwa and live a righteous life.  May Allah accept your intentions and make it easy for you to practice on Deen in the manner Allah has ordered us, Ameen.   It is necessary to realize that Allah Ta’ala is our Creator and He is All-Wise.  What the Shariah has announced to be unlawful is forbidden, whether our intellects can perceive this or not.  Shariah has made paintings and picture of living creature unlawful. 

The spirit of Shari’a is to eliminate Shikr from its roots.  In the Eyes of Allah there is no crime, no sin greater than Shirk.  Shirk is the action which brings deities in direct opposition to Allah.  Photography and making of pictures is the action that became the means for many people in the past to be involved in Shirk. 

Shah Waliullah Dehlewi in Balaagh al-Mubeen states:

“According to some (learned people) picture-worshipping started after the demise of the Sheeth (Alaihi al-Salam) who was the son of Adam (Alaihi al-Salam).  According to others guidance and truth remained even after the demise of Sheeth (Alaihi al-Salam)…After Idrees (A.S), who was the grandson of Sheeth (S.A.), the people yearned for him.  Many people were grieved by the separation of Idrees (A.S.).  At that time, Shaytan, came to these people in human form and said:

‘I have seen the beautiful and the gracious form of Idrees (A.S.) and I have great ability in the art of picture-making.  If you agree, I shall make a picture of Idrees (A.S.) which you may frame in glass and keep it guarded in the privacy of a room above the door.  People may then visit this picture (of Idrees A.S.)’

Thus the picture was made and people filed in for purposes of making vows (in its presence)…This practice continued among these people until, finally it developed into idolatry and grave-worship.”

(Reproduced from Photography Picture-Making & Islam by Mujlisul Ulama of )

There are many hadiths stating the impermissibility of pictures.  Hereunder are a few.

عن مسلم قال كنا مع مسروق في دار يسار بن نمير فرأى في صفته تماثيل فقال سمعت عبد الله قال سمعت النبي صلى الله عليه وسلم يقول إن أشد الناس عذابا عند الله يوم القيامة المصورون (صحيح البخارى)


 Muslim narrates we were with Masruq at the house of Yasar bin Numayr.  Masruq saw pictures on his terrace and said, "I heard 'Abdullah saying that he heard the Nabi (Sallalahu Alaihi Wasallam) saying, "The people who will receive the severest punishment from Allah will be the picture makers.'"

 عن عائشة أم المؤمنين رضي الله عنها أنها أخبرته أنها اشترت نمرقة فيها تصاوير فلما رآها رسول الله صلى الله عليه وسلم قام على الباب فلم يدخله فعرفت في وجهه الكراهية فقلت يا رسول الله أتوب إلى الله وإلى رسوله صلى الله عليه وسلم ماذا أذنبت فقال رسول الله صلى الله عليه وسلم ما بال هذه النمرقة قلت اشتريتها لك لتقعد عليها وتوسدها فقال رسول الله صلى الله عليه وسلم إن أصحاب هذه الصور يوم القيامة يعذبون فيقال لهم أحيوا ما خلقتم وقال إن البيت الذي فيه الصور لا تدخله الملائكة (صحيح البخارى)


Aisha (Radhiyallahu Anha) narrates that I purchased a cushion with pictures on it.  Rasulullah (Sallalahu Alaihi Wasallam) (came and) stood at the door but did not enter. I said (to him), "I repent to Allah for what I have done." He said, "What is this cushion?" I said, "It is for you to sit on and recline on." He said, "The makers of these pictures will be punished on the Day of Resurrection and it will be said to them, 'Make alive what you have created.' Moreover, the angels do not enter a house where there are pictures.'"  

عن عبد الله بن عمر رضي الله عنهما أخبره أن رسول الله صلى الله عليه وسلم قال إن الذين يصنعون هذه الصور يعذبون يوم القيامة يقال لهم أحيوا ما خلقتم (صحيح البخارى)


Ibn Umar (Radhiyallahu Anhu) narrates that Rasulullah (Sallalahu Alaihi Wasallam) said, “Those who make these pictures will be punished on the Day of Resurrection, and it will be said to them, ‘Make alive what you have created.’”

حدثنا أبو زرعة قال دخلت مع أبي هريرة دارا بالمدينة فرأى أعلاها مصورا يصور قال سمعت رسول الله صلى الله عليه وسلم يقول ومن أظلم ممن ذهب يخلق كخلقي فليخلقوا حبة وليخلقوا ذرة (صحيح البخارى)


Abu Zur'a narrates that l entered a house in Medina with Abu Huraira (Radhiyallahu Anhu), and he saw a man making pictures at the top of the house. Abu Huraira said, "I heard Rasulullah (Sallalahu Alaihi Wasallam) saying that Allah said, 'Who would be more unjust than the one who tries to create the like of My creatures? Let them create a grain: let them create a gnat.'

عن ابن عباس سمعت محمدا صلى الله عليه وسلم يقول من صور صورة في الدنيا كلف يوم القيامة أن ينفخ فيها الروح وليس بنافخ (صحيح البخارى)


Ibn 'Abbas (Radhiyallahu Anhu) narrates that I heard Muhammad (Sallalahu Alaihi Wasallam) saying, "Whoever makes a picture in this world will be asked to put life into it on the Day of Resurrection, but he will not be able to do so."

عن عائشة رضي الله عنها حدثته أن النبي صلى الله عليه وسلم لم يكن يترك في بيته شيئا فيه تصاليب إلا نقضه (صحيح البخارى)


Aisha (Radhiyallahu Anha) narrates that I never used to leave in Rasulullah’s (Sallalahu Alaihi Wasallam) house anything carrying images or crosses but he obliterated it.  

عن عائشة رضي الله عنها قدم رسول الله صلى الله عليه وسلم من سفر وقد سترت بقرام لي على سهوة لي فيها تماثيل فلما رآه رسول الله صلى الله عليه وسلم هتكه وقال أشد الناس عذابا يوم القيامة الذين يضاهون بخلق الله قالت فجعلناه وسادة أو وسادتين (صحيح البخارى)


Aisha (Radhiyallahu Anha) narrates that Rasulullah (Sallalahu Alaihi Wasallam) returned from a journey when I had placed a curtain of mine having pictures over (the door of) a chamber of mine. When Rasulullah (Sallalahu Alaihi Wasallam) saw it, he tore it and said, "The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah's creations." So we turned it (i.e., the curtain) into one or two cushions.


To claim that keeping pictures is a means for us to praise Allah is not correct.  Allah, The All Knowing, The Wise has showed us how to praise Him.  To be involved in sin is not an act of praise.  Instead of earning the pleasure of Allah, one is earning the wrath of Allah (May Allah save us all).   Try to explain to your husband in a gentle manner that the true spirit of Islam is to follow Allah how Allah has commanded us, not what we deem is correct.  Explain to him that the real purpose of live is servitude to Allah and the true success is the success of the Hereafter.  Try to conduct Talim in house with your family.  This will create awareness of Deen in the family and slowly they too will try to act upon complete Deen.  You should not be affected by your family considering you a fanatic or them ridiculing you when you discuss about Islam.  Stay steadfast on to the correct beliefs and try to explain to them with wisdom so they may also see the light and come on the correct way of life.  May Allah make it easy for all of us to bring total Deen into our lives, Ameen.

(Tasweer Kay Shar’ee Ahkam by Mufti Shafi)

And Allah knows best


Ml. Ehzaz Ajmeri,

Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah

Verdict of Shaykh Bin-Baaz (RA):

It is not permissible for a Muslim to touch the Qur’aan when he does not have wudoo, according to the majority of scholars. This is the view of the four imaams (may Allaah be pleased with them), and this was the view expressed in the fatwas of the Companions of the Prophet (peace and blessings of Allaah be upon him). A saheeh hadeeth concerning that has been narrated from ‘Amr ibn Hazm (may Allaah be pleased with him), stating that the Prophet (peace and blessings of Allaah be upon him) wrote to the people of Yemen: “No one should touch the Qur’aan except one who is taahir (pure).” This is a jayyid hadeeth which has a number of other isnaads which strengthen it. Hence it is known that it not permissible to touch the Qur’aan except in a state of purity from both major and minor impurity. The same applies to moving it from place to place, if the person who is moving it is not taahir. But if he touches it or moves it with something in between, such as picking it up in a wrapper, then it is OK. But if he touches it directly when he is not taahir, this is not permitted according to the saheeh view of the majority of scholars, for the reasons stated above. With regard to reciting it, it is OK for him to recite it from memory when he is without wudoo’, or for him to read it if the Qur’aan is held by someone who asks him to correct or prompt him.

But the person who is junub, i.e., in a state of major impurity, should not recite Qur’aan, because it was narrated from the Prophet (peace and blessings of Allaah be upon him) that nothing ever kept him from reciting Qur’aan except for janaabah (major impurity). Ahmad narrated with a saheeh isnaad from ‘Ali (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) came out from the toilet and recited something from the Qur’aan. He said, “This is for the one who is not junub; but the one who is junub should not do this, not even one aayah.”

The point is that the one who is junub should not recite Qur’aan either from the Mus-haf or from memory, until he has taken a bath (ghusl). But the one who has broken his wudoo’ and is impure in the sense of minor impurity may recite Qur’aan from memory but she should not touch the Mus-haf.

Source: Fataawa al-Shaykh Ibn Baaz, 10/150

Verdict of Shaykh Salih Al-Munajjid:

Q) I know that it is not permissible to touch the Mus-haf (copy of the Qur’aan containing Arabic text only) unless one has wudoo’, but does this ruling apply to single verses or books of Tafseer (Qur’aanic commentary) or books of Seerah (Prophet’s biography) etc?

Praise be to Allaah.

It is not permissible for a person who is in a state of impurity to touch a single aayah because the ruling on that is the same as the ruling on the Mus-haf. But if there are other things written alongside the aayah, as in books of Tafseer and Fiqh, then the ruling depends on which is the greater; if there is more Qur’aan than anything else, then it is haraam to touch it without wudoo’, but if there is more of writings other than Qur’aan, then it is permissible to touch it.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Anything on which there is Qur’aan comes under the same rulings as the Mus-haf if there is only Qur’aan on it, but if other things are written on it as well as Qur’aan, then the ruling depends on which is the greater. It is permissible to touch books of tafseer, hadeeth, fiqh and essays in which there is some Qur’aan.” (Sharh al-‘Uddah, 1/385).

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

From Fiqh us-Sunnah:

الرجوع إلى: الكتاب||الطْهَارةُ||الغُسْـــــلُ||مـا يحــرُمُ علـى الجُنُــبِ

4ـ قراءةُ القرآنِ: يحرم على الجنب أن يقرأ شيئاً من القرآن، عند الجمهور؛ لحديث علي -رضي اللّه عنه- أن رسول الله صلى الله عليه وسلم كان لا يحجبه عن القرآن شيء، ليس الجنابة (1). رواه أصحاب السنن، وصححه الترمذي، وغيرُه. قال الحافظ في "الفتح": وضعّف بعضهم بعض رواته، والحق أنه من قبيل الحسن، يصلح للحجة وعنه - رضي اللّه عنه - قال: رأيت رسول اللّه صلى الله عليه وسلم توضأ، ثم قرأ شيئاً من القرآن، ثم قال: " هكذا لمن ليس بجنب، فأما الجنب فلا، ولا آية " (2). رواه أحمد، وأبو يعلى، وهذا لفظه، قال الهيثمي: رجاله موثقون. وقال الشوكاني: فإن صح هذا، صلح للاستدلال به على التحريم؛ أما الحديث الأولُ، فليس فيه ما يدل على التحريم؛ لأن غايته، أن النبيّ صلى الله عليه وسلم ترك القراءة حال الجنابة، ومثله لا يصلح متمسكاً للكراهة، فكيف يستدل به على التحريم ؟ انتهى. وذهب البخاريُّ، والطبراني، وداودُ، وابنُ حزم إلى جواز القراءة للجنب.

قال البخاري: قال إبراهيم: لا بأس أن تقرأ الحائض الآية. ولم ير ابن عباس بالقراءة للجنب بأساً، وكان النبي صلى الله عليه وسلم يذكر اللّه على كل أحيانه.

قال الحافظ تعليقاً على هذا: لم يصح عند المصنف " يعني، البخاري " شيء من الأحاديث الواردة في ذلك، أي؛ في منع الجنب والحائض من القراءة، وإن كان مجموع ما ورد في ذلك تقوم به الحجة عند غيره، لكن أكثرها قابل للتأويل.

(1) الحديث تقدم تخريجه، في (ص 77)، وهو ضعيف، لا تقوم به حجة.

(2) في الزوائد: ورجاله موثقون (1 / 281)، والفتح الرباني (2 / 121)، رقم (437)، والحديث ضعيف، ضعفه الألباني، في: تمام المنة (117).


Volume 1, Page 53: Reciting the Qur'an

According to most scholars, one who is physically unclean (because of sex or menstruation) may not recite any portion of the Qur'an. This is based on a hadith from 'Ali, in which he stated that nothing kept the Messenger of Allah, upon whom be peace, from the Qur'an save being sexually impure. This is related by "the four." At-Tirmizhi graded it sahih. Says al-Hafez in al-Fath, "Some people declare some of its narrators weak. But, in fact, it is of the hassan class and it is satisfactory as a proof." He also related, "I saw the Messenger of Allah perform ablution and recite some of the Qur'an, after which he said, 'This is for the one who is not in post-sex impurity. If one is in post-sex impurity, he may not do so, not even one verse." Ahmad and Abu Ya'la related this hadith with that wording. With that wording, al-Haithami says, "Its narrators are trustworthy." Says ash-Shaukani, "If that (report) is authentic, that is proof enough that it is forbidden." The first hadith does not forbid it, for it just states that it was his practice not to recite the Qur'an while he was in post-sex impurity. Similar reports do not show that it is disliked. Therefore, how can it be used as a proof that it is forbidden?" Al-Bukhari, at-Tabarani, Dawud, and Ibn Hazm are of the opinion that it is permissible for one who is in post-sex impurity (or in menstruation) to recite the Qur'an. Says al-Bukhari, "Ibrahim said, 'There is no problem if a menstruating woman recites a verse.' Ibn 'Abbas did not see anything wrong with a sexually impure person reciting the Qur'an. The Prophet, upon whom be peace, used to mention Allah under all circumstances." In Ibn Hajr's notes to that work, he says, "There is no authentic hadith reported by the author (al-Bukhari) concerning the prohibition of reciting by one who is sexually impure or menstruating." The sum total of what has been related on this issue informs us on this point, though the interpretations differ.

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