Chapter: Reciting the Qur'an after relieving oneself and other matters. Mansur said from Ibrahim: There is no harm in reciting in the bathroom, and writing a letter without ablution.
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The reader: "Chapter: Reciting the Qur'an after relieving oneself and other matters"
Mansur said from Ibrahim: "There is no harm in reciting in the bathroom, and writing a letter without ablution". Hammad said from Ibrahim: "If they have a waistcloth, then greet them; otherwise, do not greet them".
The Shaykh : The author (may Allah have mercy on him) said: "Chapter: Reciting the Qur'an after relieving oneself and other matters", meaning that it is permissible to recite the Qur'an after relieving oneself and after other matters, or in a state other than this. The apparent meaning of al-Bukhari's (may Allah have mercy on him) words is that it is permissible for one in a state of major ritual impurity to recite the Qur'an, because relieving oneself includes both minor and major ritual impurity. This is based on the view that the hadith regarding this does not indicate prohibition, or that it is not authentic.
The scholars have differed in their approaches to this. Some said that the hadiths, or the hadith prohibiting reciting the Qur'an while in a state of major ritual impurity, are weak. Others said that it does not explicitly state the prohibition of reciting while in a state of major ritual impurity, because the best of what is in it is the hadith of Ali:, and this does not indicate that it is forbidden, except from a distant angle where it is said that teaching the Qur'an is obligatory, and an obligatory act is not left except for an obligatory act. If this is said, the evidence becomes sound that it is not permissible for one in a state of major ritual impurity to recite the Qur'an. This is a matter of disagreement. It is not the same as the issue of touching the mushaf, for touching the mushaf has another ruling.
The scholars have differed on the ruling of touching the mushaf without ritual purity.. Although this hadith is weak in terms of its chain of narration, the scholars strengthened it due to its fame and the practice of acting upon it. They said that if a report missing the Companion link becomes famous and people act upon it, it is evidence that it is authentic. Now, in it is: .
Nevertheless, those who authenticated the hadith differed on the word:. It was said that its meaning is "except a believer," based on the saying of the Prophet (peace and blessings be upon him): , so means "except a believer." However, describing a believer as "pure" is not known or customary in the Shari'ah. What is known is describing a believer by his description, and a pious person by his description. Then, the word "purity" in the Noble Qur'an came in the context of purity from the two states of ritual impurity. So Allah the Exalted, after mentioning the verse of ablution, after mentioning ablution and the full ritual bath, said: . And it came in a hadith from the Prophet (peace and blessings be upon him): Sunan Ibn Majah 274Sahih (Darussalam), meaning without ablution.
We used to think that ablution is not obligatory for touching the mushaf, but after reflection, it becomes clear to us that the opinion of the majority is that it is not permissible to touch the mushaf without ritual purity. However, a question arises: if a person needs to read from the mushaf, what does he do while he is not in a state of ablution?
We say he places a barrier, because if he places a barrier, it is not true that he touched it, due to the barrier between him and the mushaf.
Second: Does this ruling include young children who study in primary schools?
Some scholars said it includes them, except that touching the sides of the board where there is no writing is excluded. That is, the Qur'an is written on the board, and a margin is left so that the boy can hold it without touching the Qur'an, but rather touching this board. Other scholars said that it is permissible for children to touch it absolutely, because children are not obligated or burdened with acts of worship. This is based on the principle that what is obligatory for a person of legal age is not obligatory for a child.
Therefore, those who held this opinion permitted a child, if he enters the state of consecration for Hajj or 'Umrah, to exit the state of consecration without anything. This provides relief for people and makes things easy for them, because obliging these young children to maintain ritual purity involves hardship, especially in the days of winter.
However, the heart may not be at ease with this, from the side that the intended meaning of ritual purity is the exaltation of the Qur'an, and the exaltation of the Qur'an is required from both adults and non-adults. This is unlike a young person who has started the rites of pilgrimage and wants to exit the state of consecration, for he has not violated the sanctity of a specific thing. In any case, there is disagreement in this matter. Our school of jurisprudence is that it is permissible for a child to touch the board on which the Qur'an is written, but with the empty space. What? He touches the empty space of the book.
Mansur said from Ibrahim: "There is no harm in reciting in the bathroom, and writing a letter without ablution". Hammad said from Ibrahim: "If they have a waistcloth, then greet them; otherwise, do not greet them".
The Shaykh : The author (may Allah have mercy on him) said: "Chapter: Reciting the Qur'an after relieving oneself and other matters", meaning that it is permissible to recite the Qur'an after relieving oneself and after other matters, or in a state other than this. The apparent meaning of al-Bukhari's (may Allah have mercy on him) words is that it is permissible for one in a state of major ritual impurity to recite the Qur'an, because relieving oneself includes both minor and major ritual impurity. This is based on the view that the hadith regarding this does not indicate prohibition, or that it is not authentic.
The scholars have differed in their approaches to this. Some said that the hadiths, or the hadith prohibiting reciting the Qur'an while in a state of major ritual impurity, are weak. Others said that it does not explicitly state the prohibition of reciting while in a state of major ritual impurity, because the best of what is in it is the hadith of Ali:
The Prophet (peace and blessings be upon him) used to teach us the Qur'an as long as we were not in a state of major ritual impurity - and in another wording - as long as he was not in a state of major ritual impurity.
كان النبي صلّى الله عليه وسلم يقرئنا القرآن ما لم نكن جنبا - وفي لفظ - ما لم يكن جنباThe scholars have differed on the ruling of touching the mushaf without ritual purity.
No one may touch the Qur'an except one who is in a state of ritual purity.
ألا يمس القرآن إلا طاهرNo one may touch the Qur'an except one who is in a state of ritual purity.
ألا يمس القرآن إلا طاهرNevertheless, those who authenticated the hadith differed on the word:
pure
طاهرThe believer does not become ritually impure, whether alive or dead.
المؤمن لا ينجس حيا ولا ميتاexcept pure
إلا طاهرAllah does not intend to place upon you any hardship in the religion, but He intends to purify you
ما يريد الله يجعل عليكم في الدين من حرج ولكن يريد ليطهركمAllah does not accept any Salat (prayer) without purification
لا يقبل الله صلاة بغير طهورWe used to think that ablution is not obligatory for touching the mushaf, but after reflection, it becomes clear to us that the opinion of the majority is that it is not permissible to touch the mushaf without ritual purity. However, a question arises: if a person needs to read from the mushaf, what does he do while he is not in a state of ablution?
We say he places a barrier, because if he places a barrier, it is not true that he touched it, due to the barrier between him and the mushaf.
Second: Does this ruling include young children who study in primary schools?
Some scholars said it includes them, except that touching the sides of the board where there is no writing is excluded. That is, the Qur'an is written on the board, and a margin is left so that the boy can hold it without touching the Qur'an, but rather touching this board. Other scholars said that it is permissible for children to touch it absolutely, because children are not obligated or burdened with acts of worship. This is based on the principle that what is obligatory for a person of legal age is not obligatory for a child.
Therefore, those who held this opinion permitted a child, if he enters the state of consecration for Hajj or 'Umrah, to exit the state of consecration without anything. This provides relief for people and makes things easy for them, because obliging these young children to maintain ritual purity involves hardship, especially in the days of winter.
However, the heart may not be at ease with this, from the side that the intended meaning of ritual purity is the exaltation of the Qur'an, and the exaltation of the Qur'an is required from both adults and non-adults. This is unlike a young person who has started the rites of pilgrimage and wants to exit the state of consecration, for he has not violated the sanctity of a specific thing. In any case, there is disagreement in this matter. Our school of jurisprudence is that it is permissible for a child to touch the board on which the Qur'an is written, but with the empty space. What? He touches the empty space of the book.