(The Messenger of Allah (peace and blessings be upon him) forbade traveling with the mushaf to the land of the enemy) Can it be said that this prohibition indicates that it is not permissible to touch the mushaf?
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The questioner : The second point in the topics of... this hadith, I recall that he says it is a general text or the expression is absolute, and it is clarified by the hadith... "You carried the pure one upon a non-Muslim." He forbade traveling with the Qur'an to the land of the enemy.
The Shaykh : Yes.
The questioner : Yes, it cannot be said that purity, as you mentioned, is a shared term, but it is not achieved unless all its branches are achieved, because of caution, or until we achieve it.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and Allah's mercy and blessings.
The questioner : So we say it may be intended to mean the disbeliever, or it may be intended to mean, for example, the person in a state of major ritual impurity, or it may be intended to mean the one who has not performed ablution. So, in order to be certain that the intended meaning has been achieved, we verify in... If it is not achieved... it will be that he is on a journey or.
The Shaykh : The response to this is that applying a shared term to all its meanings is not the method of the scholars, nor is it what the linguistic style follows. So, if you say, for example, "I saw an eye," you cannot understand from it that he saw... and saw currency, and saw a flowing eye, and saw a spy, and so on, which is said for all shared terms. It is necessary to specify the meaning, and it is not possible for the Wise Lawgiver to use a shared term and leave it ambiguous without specifying what is intended. Therefore, we claim that the intended meaning of this hadith is clear by other evidence, among which is the hadith I mentioned: forbidding traveling with the mushaf to the land of the enemy, fearing that the enemy might reach it. His sayingMuwatta Malik 15:1 ... Muslim, meaning 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 statement of him (peace and blessings be upon him) Sahih al-Bukhari 283 "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.
The questioner : We do not want to read the Qur'an; we do not have a hadith that says one does not read the Qur'an unless one is pure, if one touches it.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace and the mercy of Allah and His blessings. Yes. And upon you be peace.
The questioner : The Messenger (may the prayer and peace of Allah be upon him) forbade... he said, "My brother..."
The Shaykh : And upon you be peace, and Allah's mercy and blessings.
The Shaykh : Yes.
The questioner : Yes, it cannot be said that purity, as you mentioned, is a shared term, but it is not achieved unless all its branches are achieved, because of caution, or until we achieve it.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and Allah's mercy and blessings.
The questioner : So we say it may be intended to mean the disbeliever, or it may be intended to mean, for example, the person in a state of major ritual impurity, or it may be intended to mean the one who has not performed ablution. So, in order to be certain that the intended meaning has been achieved, we verify in... If it is not achieved... it will be that he is on a journey or.
The Shaykh : The response to this is that applying a shared term to all its meanings is not the method of the scholars, nor is it what the linguistic style follows. So, if you say, for example, "I saw an eye," you cannot understand from it that he saw... and saw currency, and saw a flowing eye, and saw a spy, and so on, which is said for all shared terms. It is necessary to specify the meaning, and it is not possible for the Wise Lawgiver to use a shared term and leave it ambiguous without specifying what is intended. Therefore, we claim that the intended meaning of this hadith is clear by other evidence, among which is the hadith I mentioned: forbidding traveling with the mushaf to the land of the enemy, fearing that the enemy might reach it. His saying
no-one should touch the Qur'an unless he was pure
لا يمس القرأن إلا طاهرA believer never becomes impure.
إن المؤمن لا ينجسThe questioner : We do not want to read the Qur'an; we do not have a hadith that says one does not read the Qur'an unless one is pure, if one touches it.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace and the mercy of Allah and His blessings. Yes. And upon you be peace.
The questioner : The Messenger (may the prayer and peace of Allah be upon him) forbade... he said, "My brother..."
The Shaykh : And upon you be peace, and Allah's mercy and blessings.