"The Messenger of Allah (peace and blessings be upon him) forbade traveling with the mushaf to the land of the enemy"; is it said
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Eid Abbasi : The second point regarding fabricated narrations... we rule that this hadith is pure... I remember... that it is a general text or the expression is absolute, and it is clarified by a hadith I remember where you took the pure to mean the non-Muslim, "The Messenger of Allah (peace and blessings be upon him) forbade traveling with the Qur'an to the land of the enemy."
The Shaykh : ... Yes.
Eid Abbasi : Yes, it is not possible to say that purity, as you said, is a shared term, but it is not achieved except by achieving all its branches, because, for example, precaution, or even to achieve it.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Another questioner : ... good, if Allah wills.
Eid Abbasi : So we say: it is possible that it refers to the disbeliever, and it is possible that it refers, for example, to the person in a state of major ritual impurity, and it is possible that it refers to one who has not performed ablution. So, in order to be certain that the intended meaning is achieved, a person must verify all three. If the three are not verified, it will be as if he is in error or in doubt.
The Shaykh : The response to this is that applying a shared term with all its meanings is not the way of the people of knowledge, nor is it what the linguistic style has established. So, if you say, for example: "I saw an eye," you cannot understand from it that he saw a seeing eye, and saw a coin, and saw a flowing spring.
Eid Abbasi : And a spy.
The Shaykh : And a spy, and so on, which is said for all shared terms; so it is necessary to specify the meaning, and it is not possible for the Wise Lawgiver to utter a shared term and leave it vague without specifying what is intended from it. Therefore, we claim that the intended meaning of this hadith is clear by the other evidence, among which is the hadith you mentioned: "He forbade traveling with the mushaf to the land of the enemy for fear that the enemy might seize it." So his saying:Muwatta Malik 15:1; that is: if a Muslim; that is: a non-Muslim does not touch the Qur'an, as in that second hadith. And by this, the hadith is interpreted by parts of itself, and there remains no evidence in it that it is not permissible for a Muslim in a state of major ritual impurity to touch the Qur'an; because the Muslim in a state of major ritual impurity is pure by the explicit text of his saying (peace be upon him): Sahih al-Bukhari 283, so the opposite of impure is pure, so the believer is pure whether he is in a state of major ritual impurity or not. This is what appears to us in the mentioned hadith.
Eid Abbasi : We do not want to read the Qur'an; there is no hadith with us: "The Qur'an is not read except by one who is pure, if he touches..."
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Yes.
And peace be upon you.
The Shaykh : ... Yes.
Eid Abbasi : Yes, it is not possible to say that purity, as you said, is a shared term, but it is not achieved except by achieving all its branches, because, for example, precaution, or even to achieve it.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Another questioner : ... good, if Allah wills.
Eid Abbasi : So we say: it is possible that it refers to the disbeliever, and it is possible that it refers, for example, to the person in a state of major ritual impurity, and it is possible that it refers to one who has not performed ablution. So, in order to be certain that the intended meaning is achieved, a person must verify all three. If the three are not verified, it will be as if he is in error or in doubt.
The Shaykh : The response to this is that applying a shared term with all its meanings is not the way of the people of knowledge, nor is it what the linguistic style has established. So, if you say, for example: "I saw an eye," you cannot understand from it that he saw a seeing eye, and saw a coin, and saw a flowing spring.
Eid Abbasi : And a spy.
The Shaykh : And a spy, and so on, which is said for all shared terms; so it is necessary to specify the meaning, and it is not possible for the Wise Lawgiver to utter a shared term and leave it vague without specifying what is intended from it. Therefore, we claim that the intended meaning of this hadith is clear by the other evidence, among which is the hadith you mentioned: "He forbade traveling with the mushaf to the land of the enemy for fear that the enemy might seize it." So his saying:
no-one should touch the Qur'an unless he was pure
لا يمسُّ القرآنَ إلا طاهرA believer never becomes impure.
إنَّ المؤمن لا ينجسEid Abbasi : We do not want to read the Qur'an; there is no hadith with us: "The Qur'an is not read except by one who is pure, if he touches..."
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Yes.
And peace be upon you.
Source
www.al-albany.com
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