The Ruling on Touching the Mushaf, Praying, and Tawaf Without Ritual Purity

Question:
He performed wudu after the Fajr prayer, but he did not know that he had broken it,

Answer:
We say: we return to your state before this cause occurred. Were you in a state of purity? You remain in that purity. Were you in a state of ritual impurity? You remain in that impurity. Yes.
It is forbidden for one in a state of ritual impurity to touch the Mushaf. These are the things that are forbidden for one in a state of ritual impurity. In the case of minor ritual impurity, three things are forbidden for the one in a state of minor ritual impurity. The first is the Mushaf itself. Directly touching the Mushaf. Directly. Based on the saying of the Prophet (peace and blessings be upon him) . By the Mushaf is meant everything related to the Mushaf, such as the writing, the leather, and the pages; everything that follows the Mushaf, its leather, its covers, and its pages, and the writing of the Qur'an in it, including the verse separators. It is not permissible for him to touch it directly while he is not in a state of purity. Based on the saying of the Prophet (peace and blessings be upon him) . This includes everything related to the Mushaf, except for one who is pure. This is in agreement among the four Imams (may Allah have mercy on them). As for touching it through a barrier, touching it with gloves, or touching the Mushaf with a stick or a ruler, placing it on the verses, or picking up the Mushaf with a tool and lifting it with it, this does not harm. Because he did not touch the Mushaf. He did not touch the Mushaf directly. Or if the Mushaf is in a small box or in a bag, wrapped in a bag or a cloth, there is no harm in him carrying it, touching it from behind the barrier or from behind the box; there is no harm, because he did not touch the Mushaf directly. Yes.
It is forbidden for one in a state of ritual impurity to touch the mushaf or to pray. The second thing that is forbidden for one in a state of ritual impurity is prayer. It is not permissible for him to pray while he is not in a state of ritual purity, because one of the conditions for the validity of the prayer is ritual purity. Allah the Exalted said: the verse, and because the Messenger (peace and blessings be upon him) said: "Allah does not accept the prayer of any of you when he is in a state of ritual impurity until he performs wudu." If he prays while not in a state of ritual purity intentionally, if he prays intentionally while not in a state of ritual purity, then according to the majority, he is subject to discretionary punishment. Because he has committed a great sin. And according to the Hanafis, he becomes an apostate from the religion of Islam, if he prays without ritual purity intentionally. So this is the view of the Hanafis: he becomes an apostate. As for the majority, they say he does not become an apostate, but he has committed a great sin that is difficult for him, yes, and his prayer is not valid.
Yes, and tawaf. The third is tawaf around the House, whether the tawaf is voluntary or obligatory. He does not perform tawaf around the House while he is not in a state of wudu, because it is established that the Prophet (peace and blessings be upon him) used to perform wudu when he intended to perform tawaf; he used to perform wudu. And because the Prophet (peace and blessings be upon him), when he performed tawaf, would pray two rak'ahs, which indicates that he was in a state of wudu, because if he had not been in a state of wudu, he would not have prayed two rak'ahs after the tawaf. And a hadith was reported: that tawaf around the House is prayer, except that you speak in it. But there is discussion regarding this hadith; it is not established from the Prophet (peace and blessings be upon him). But the action of the Prophet (peace and blessings be upon him) is sufficient: that he did not perform tawaf except while in a state of ritual purity, that he did not perform tawaf except while in a state of ritual purity. And because the Prophet (peace and blessings be upon him) said to A'ishah when she had her menstruation: , and this is in the Sahih. He made ritual purity a condition for tawaf, and prevented the menstruating woman from tawaf, and exempted her from the farewell tawaf. This indicates that ritual purity is a condition for tawaf from both the major and minor states of ritual impurity, yes.