Is it permissible for one in a state of ritual impurity, one with major ritual impurity, and a menstruating woman to touch the mushaf and recite the Qur'an?

The questioner The Shaykh : Ali HasanAl-Halabi : Regarding reciting the Qur'an and touching the mushaf for one with major ritual impurity, what is the ruling? And likewise for tawaf around the House.

The Shaykh : And tawaf around the House, yes.

The questioner The Shaykh : Ali ibn HasanAl-Halabi : Touching the mushaf and reciting the Qur'an—meaning, not even a part of a verse, or for example for seeking blessing or out of fear of something, intentionally, touching the mushaf and reading it.
What is the ruling on that? Please inform us, may Allah reward you.

The Shaykh : May Allah bless you all. We say: There is no doubt that the remembrance of Allah (Blessed and Exalted is He) has its sanctity and its reverence. Therefore, it is agreed upon by the scholars of the Muslims that reciting the Qur'an in a state of complete ritual purity is the best and what is fitting for the greatness of the speech of Allah (Mighty and Majestic). And if it is established from the Prophet (peace and blessings be upon him) that he refused to utter a name of the names of Allah (Mighty and Majestic), namely , except in a state of purity, in the well-known hadith in the Sunan, such as Musnad Ahmad and others: that a man greeted the Prophet (peace and blessings be upon him), and the Prophet (peace and blessings be upon him) hastened to the wall, performed wudu', and returned the greeting, saying: , to mention Allah because is a name of the names of Allah. Also, in the authentic hadith in Kitab al-Adab al-Mufrad by Imam al-Bukhari, from the hadith of Abdullah ibn Mas'ud, he said: The Messenger of Allah (peace and blessings be upon him) said: . The Messenger of peace and blessings disliked returning this greeting to one who greeted him except in a state of purity.
...the Qur'an while not in a state of purity, whether minor or major purity, because there is no evidence that forbids a Muslim from reciting the Qur'an while not in a state of purity. However, this hadith contains a very clear exhortation to recite the Qur'an in a state of complete purity. But here is a point: this ruling, which is the best, with the most complete and perfect condition, is not something every Muslim obligated person can do, except men only. As for women, it is sometimes and sometimes. And just now you heard the saying of the Messenger of peace be upon him to Aisha, who was menstruating, when he said to her: . Therefore, it is not said to her: “Perform wudu'” as we say to a man, because she cannot, by the Shari'ah, perform wudu'; she cannot, by the Shari'ah, purify herself. Therefore, she may read whatever she wishes of the Qur'an without us saying: “the weaker position and the stronger position” as we say regarding a man with major ritual impurity, for example. We say: “It is obligatory for him to take a bath,” because he is able to take a bath, and thereby he purifies himself, so we say: “The best for you is to perform wudu'.” As for the menstruating woman, or the woman with post-natal bleeding, for whom sometimes, or in some categories of women, forty days or more may pass while she is in a state of post-natal bleeding, it is said to her: “Do not read!” We have no evidence that prevents Muslims in general, men, let alone women, from reading the Qur'an except in a state of purity. And the hadith narrated by al-Tirmidhi in his Sunan from the hadith of Ibn 'Umar (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him) said: . This is a denounced hadith, as Imam of the Sunnah Ahmad ibn Hanbal says. This hadith is not authentic. If it were authentic, it would be obligatory to adhere to it. In addition to the weakness of this hadith and what may be in this chapter of similar weak hadiths, we have the hadith of Aisha where he ordered her and permitted her to do everything a pilgrim does, except that she does not pray and does not perform tawaf. Do you see that the pilgrim does not recite the Qur'an? Or is there a season for reciting the Qur'an? Because there is leisure and the pilgrim’s complete orientation to Allah (Blessed and Exalted is He). Without doubt, he recites the Qur'an. Therefore, this hadith contains direct permission for the menstruating woman to read the Qur'an. So it is not permissible to prevent women from reading the Qur'an on the pretext that she is not in a state of purity. If Allah had prevented her, as He prevented her from prayer, we would have stopped at this prevention and ended it. But we find that the Wise Lawgiver inspired the Noble Messenger to distinguish between prayer and the parts of prayer, because some people say: “My brother, recitation is a pillar of the pillars of prayer! Why do we not obligate purity for this recitation, which is a part of the parts of prayer?” We say: It is not only recitation that is a part of the parts of prayer. The first thing with which prayer is opened is our saying: Allahu Akbar. So let us say: Therefore, it is not permissible for a Muslim to say: except in a state of purity, because it is a pillar of the pillars of prayer. Likewise, it is said regarding tasbih, tahmid, and takbir, and so on. There is no escape from that at all, while maintaining what we mentioned that it is best to remember Allah in a state of purity. Likewise, it is said exactly regarding touching the Qur'an. Also, touching the Qur'an is prescribed. Reports have come from some of the Companions that they actually, in thought, refrained from touching the Qur'an except in a state of wudu'. This indicates what is best for one who wants to touch the Qur'an or read the Qur'an. As for obligating it and saying that it is forbidden for an impure woman, let alone a man, to touch the Qur'an, there is absolutely no evidence for that. People, without doubt, imagine that there are evidences, but there is no evidence at all. For example, what confuses many people, especially those who have a passion and care for reciting the Qur'an, when they read the saying of Allah (Mighty and Majestic) in the Qur'an: . And the error has reached the point of applying this verse to this topic we are discussing, namely: interpreting His saying (Mighty and Majestic): , meaning: this mushaf that is in our hands, , meaning: except those who have performed wudu'. This illusion has reached the point of being printed on every copy of the Noble Qur'an printed in the Islamic world: the title . And this is an error similar to another error, first in terms of intellectual and scientific error, and second in terms of its publication and generalization to people. The verse written on the mihrabs: . The mihrab means an archway. This is a lie. This is ignorance. The intended meaning of the mihrab is: the place of prayer. means: the room that was isolated from people in which he worshipped Allah (Mighty and Majestic). This is the mihrab. And the mihrab is not this thing that was introduced into mosques long ago, unfortunately, influenced by the mihrabs of the churches, the mihrabs of the Christians in their churches. Otherwise, in Islam there is no mihrab. The mosque of the Messenger of peace be upon him did not have a mihrab. And for the famous Egyptian Hafiz al-Suyuti—Hafiz al-Suyuti, the author of and —there is a treatise, I may have forgotten its title—yes—. And this is, meaning, a very valuable research. There he transmits texts from the people of knowledge that the presence of mihrabs in mosques is from the newly invented matters.
The point is: the previous verse has no connection to the topic of touching the Qur'an that is before us. This has a large explanation, which I will summarize as best I can. I say: The pronoun here refers to the hidden Book mentioned previously, because Allah, Mighty and Majestic, says: It refers to the hidden Book. Our book—may Allah be praised—is not hidden. For what does "hidden" mean? It means concealed, preserved, such that you do not see it and the hands of the devils do not reach it. Therefore, Imam Malik (may Allah have mercy on him) has a very good and subtle understanding in his book, al-Muwatta', regarding the interpretation of this verse, where he says: "The best I have heard in its interpretation is that it is like the verse in the chapter of 'Abasa: Who are these who are purified? The angels. These angels are the ones intended to be the ones who touch it, and no one else touches that hidden Book. This is a clue, and there are other clues, the strongest of which is that He, the Exalted, said: We, the people of humankind, are not permitted to describe ourselves, no matter how high we rise in righteousness and piety, as being purified. We are not purified. It is not permissible for a person to be purified ever. Rather, we are defiled, and the righteous among us are those who make an effort to purify themselves. The righteous among us are those who make an effort, meaning: they feign purity, otherwise it is not their nature to be pure. The purified ones are the angels, described in the Noble Qur'an by the saying of the Exalted: As for humans, they are those whom Allah, Mighty and Majestic, addressed: Similarly, when he mentioned the mosque of Quba, he said: So if we are like them, then blessed are we, meaning: we purify ourselves. As for being purified, that is far, far away.
The point of using this verse as evidence and linking it to this topic is a common error. The one who spoke about this verse better than what we have mentioned, and from whom we derived our understanding, is the scholar Ibn al-Qayyim al-Jawziyyah, in his book . There, he elaborated and excelled. May this be sufficient, if Allah wills.