Allah the Exalted says in His Noble Book: “Indeed, it is a Noble Qur'an in a Preserved Tablet, which none touch except the purified ones.” The meaning of this is that it is not permissible for a menstruating woman
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The questioner : Allah the Exalted says in His Noble Book: [Al-Waqi'ah 56:77-79] The meaning of this is that it is not permissible for a menstruating woman or a woman in post-natal bleeding to touch the mushaf. However, I know that the Maliki school makes an exception for the teacher and the student, whether male or female, even if they are not in a state of ritual purity. Is this correct? And if it is not, is the prohibition general for anyone in a state of minor or major ritual impurity, or is it specific only to the one in a state of major ritual impurity?
The Shaykh : This Noble verse does not refer to the Noble Qur'an in the statement of Allah the Exalted:[Al-Waqi'ah 56:79] Rather, what is meant by it is the Preserved Tablet.
The questioner : Yes.
The Shaykh : Read and listen to the verse:[Al-Waqi'ah 56:77-79] The pronoun in refers to the Preserved Tablet because it is the nearest mentioned, and the rule in the Arabic language states: “The pronoun refers to the nearest mentioned”. Accordingly, the one whom none touch except the purified ones is the Preserved Tablet. The expression in the statement of Allah the Exalted: is a passive noun, and He did not say: “the purifiers” (active noun). If the intention had been that none touch it except the pure, He would have said: “none touch it except the purifiers.” Since He said: “the purified ones,” it is known that they are the angels whom Allah (Glorified and Exalted is He) purified, so they became honored servants who do not precede Him in speech and act by His command.
Accordingly, there is no evidence in the verse prohibiting the touching of the mushaf by one who is not in a state of ritual purity. However, in the hadith of 'Amr ibn Hazm, the Prophet (peace and blessings be upon him) said:Muwatta Malik 15:1 This is what those who see the purification for touching the mushaf as obligatory have used as evidence. They used this hadith, which was well-known among the people and acted upon. As for what you mentioned regarding the Maliki school, I do not know about them; is this their school or not? However, the disagreement in this issue is known: the condition of ritual purity for touching the mushaf, whether from a state of ritual impurity or not. Yes.
The questioner : So, based on this, is it permissible for one in a state of minor ritual impurity to touch the mushaf?
The Shaykh : The issue is one of scholarly disagreement; the scholars differed on it based on the word “pure”...
The questioner : The stronger, meaning the strongest of the opinions.
The Shaykh : The stronger opinion in my view is that it is not a condition, but ritual purity from minor ritual impurity for touching the mushaf; however, it is better that one not touch it except in a state of ritual purity.
The questioner : Yes.
The Shaykh : This is what is better. And if one is in need of it, let him wear gloves or turn the pages of the mushaf with a stick or the like, and he will be free from the disagreement.
The questioner : ... regarding major ritual impurity, is this by consensus?
The Shaykh : I do not know; is this by consensus or not?
The questioner : Yes.
The Shaykh : Rather, the correct...
The questioner : Even major ritual impurity?
The Shaykh : The correct view, yes, even major ritual impurity. As for the correct view, the one in a state of major ritual impurity does not recite the Qur'an, even from memory.
The questioner : Yes.
The Shaykh : Until he purifies himself, unlike the menstruating woman, for whom no hadith has been established from the Prophet (peace and blessings be upon him) prohibiting her from reciting the Qur'an. Also, her menstruation is not in her control. The one in a state of major ritual impurity can purify himself, remove the barrier, and recite the Qur'an.
The questioner : Yes.
The Shaykh : Yes.
The questioner : May Allah bless you.
(77) Indeed, it is a noble Qur'an (78) In a Register well-protected; (79) None touch it except the purified.
إنه لقرآنٌ كريمٌ في كتابٍ مكنون لا يمسه إلا المطهرونThe Shaykh : This Noble verse does not refer to the Noble Qur'an in the statement of Allah the Exalted:
None touch it except the purified.
لا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَThe questioner : Yes.
The Shaykh : Read and listen to the verse:
(77) Indeed, it is a noble Qur'an (78) In a Register well-protected; (79) None touch it except the purified.
إِنَّهُ لَقُرْآنٌ كَرِيمٌ * فِي كِتَابٍ مَكْنُونٍ * لا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَtouch it
يمسهthe purified ones
الْمُطَهَّرُونَAccordingly, there is no evidence in the verse prohibiting the touching of the mushaf by one who is not in a state of ritual purity. However, in the hadith of 'Amr ibn Hazm, the Prophet (peace and blessings be upon him) said:
no-one should touch the Qur'an unless he was pure
لا يمس القرأن إلا طاهرThe questioner : So, based on this, is it permissible for one in a state of minor ritual impurity to touch the mushaf?
The Shaykh : The issue is one of scholarly disagreement; the scholars differed on it based on the word “pure”...
The questioner : The stronger, meaning the strongest of the opinions.
The Shaykh : The stronger opinion in my view is that it is not a condition, but ritual purity from minor ritual impurity for touching the mushaf; however, it is better that one not touch it except in a state of ritual purity.
The questioner : Yes.
The Shaykh : This is what is better. And if one is in need of it, let him wear gloves or turn the pages of the mushaf with a stick or the like, and he will be free from the disagreement.
The questioner : ... regarding major ritual impurity, is this by consensus?
The Shaykh : I do not know; is this by consensus or not?
The questioner : Yes.
The Shaykh : Rather, the correct...
The questioner : Even major ritual impurity?
The Shaykh : The correct view, yes, even major ritual impurity. As for the correct view, the one in a state of major ritual impurity does not recite the Qur'an, even from memory.
The questioner : Yes.
The Shaykh : Until he purifies himself, unlike the menstruating woman, for whom no hadith has been established from the Prophet (peace and blessings be upon him) prohibiting her from reciting the Qur'an. Also, her menstruation is not in her control. The one in a state of major ritual impurity can purify himself, remove the barrier, and recite the Qur'an.
The questioner : Yes.
The Shaykh : Yes.
The questioner : May Allah bless you.