Those who consider it permissible to recite the Qur'an while in a state of major ritual impurity argue that what is reported from the Prophet (peace and blessings be upon him) is a report of an action, and that he used to sleep while in a state of major ritual impurity and then rise in the night to recite the Qur'an. Since the remembrance of Allah is mentioned generally in all circumstances, is this argument correct?
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The Shaykh : Yes?
The questioner : O Shaykh, may Allah keep you safe, what is your opinion of those who argued for the permissibility of reciting the Qur'an while in a state of major ritual impurity by saying: "This hadith is general"?
The Shaykh : Which one?
The questioner : The hadith of A'ishah.
The Shaykh : Yes.
The questioner : And they say that it includes the remembrance of Allah, and that the Prophet (peace and blessings be upon him) used to recite the Qur'an as a report of an action, so perhaps he was doing so. They also say: This is supported by the hadith of A'ishah:Riyad as-Salihin 1173, and it is established from him (peace and blessings be upon him) that when he would rise in the night, he would begin by reciting [Al-Baqarah 2:164]. Is there evidence in this that he was reciting?
The Shaykh : Well, we say: This is not correct.
First: When the remembrance of Allah is mentioned in a general sense, it does not mean reciting the Qur'an. For this reason, we say in the prayer:[An-Nisa 4:103]. And those who narrated the remembrance said: He used to remember Allah, and then they said: Whoever recites the Verse of the Throne after every prayer, nothing will prevent him from entering Paradise except death. So they distinguished between the remembrance and the recitation. This is the first point.
Second: As for the claim that nothing prevents him except major ritual impurity, it is clear that major ritual impurity does prevent him. We have referred to this recently and said that the Messenger (peace and blessings be upon him) commanded the transmission of the Qur'an, and nothing can prevent him from teaching the Qur'an and transmitting it unless that transmission is forbidden, because an obligatory duty is not neglected except for something of equal weight.
And we say: As for the fact that the Prophet (peace and blessings be upon him) would sleep in a state of remembrance and rise in a state of recitation, who said that he was reciting while in a state of major ritual impurity? As for the hadith of A'ishah:Sunan Abi Dawud 228Sahih (Al-Albani), you know what the scholars said about it, until it passed us in *Bulugh al-Maram* that this hadith is defective.
Then 'Umar asked the Prophet (peace and blessings be upon him):Sunan Ibn Majah 585Sahih (Darussalam).
In any case, we say: The correct view is that it is forbidden for him to recite it while in a state of major ritual impurity. Then there is a benefit in this: if we say it is forbidden for him to recite the Qur'an while in a state of major ritual impurity, the benefit is that he hastens to perform the full ritual bath and rushes to do so. Yes.
That is enough; we have limited ourselves to what we heard from the brothers, and may Allah reward them with good. There is no doubt that knowledge through memorization, as we have experienced and others have experienced, is the way. So whoever wants knowledge, let him memorize.
The questioner : O Shaykh, may Allah keep you safe, what is your opinion of those who argued for the permissibility of reciting the Qur'an while in a state of major ritual impurity by saying: "This hadith is general"?
The Shaykh : Which one?
The questioner : The hadith of A'ishah.
The Shaykh : Yes.
The questioner : And they say that it includes the remembrance of Allah, and that the Prophet (peace and blessings be upon him) used to recite the Qur'an as a report of an action, so perhaps he was doing so. They also say: This is supported by the hadith of A'ishah:
'Aishah (May Allah be pleased with her) reported: The Prophet (ﷺ) would sleep during the early part of night and stand in Salat during the latter part. [Al-Bukhari and Muslim] .
أن النبي صلى الله عليه وسلم كان ينام وهو جنب ولا يمس ماءIndeed, in the creation of the heavens and earth
إن في خلق السماوات والأرضThe Shaykh : Well, we say: This is not correct.
First: When the remembrance of Allah is mentioned in a general sense, it does not mean reciting the Qur'an. For this reason, we say in the prayer:
And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer
فإذا قضيتم الصلاة فاذكروا الله قياما وقعودا وعلى جنوبكم فإذا اطمأننتم فأقيموا الصلاةSecond: As for the claim that nothing prevents him except major ritual impurity, it is clear that major ritual impurity does prevent him. We have referred to this recently and said that the Messenger (peace and blessings be upon him) commanded the transmission of the Qur'an, and nothing can prevent him from teaching the Qur'an and transmitting it unless that transmission is forbidden, because an obligatory duty is not neglected except for something of equal weight.
And we say: As for the fact that the Prophet (peace and blessings be upon him) would sleep in a state of remembrance and rise in a state of recitation, who said that he was reciting while in a state of major ritual impurity? As for the hadith of A'ishah:
The Messenger of Allah (ﷺ) would sleep while he was sexually defiled without touching water.
كان ينام وهو جنب من غير أن يمس ماءThen 'Umar asked the Prophet (peace and blessings be upon him):
"can anyone of us sleep if he is sexually impure?" He said: "Yes, if he performs ablution."
أيرقد أحدنا وهو جنب ؟ قال : نعم، إذا توضأ فليرقدIn any case, we say: The correct view is that it is forbidden for him to recite it while in a state of major ritual impurity. Then there is a benefit in this: if we say it is forbidden for him to recite the Qur'an while in a state of major ritual impurity, the benefit is that he hastens to perform the full ritual bath and rushes to do so. Yes.
That is enough; we have limited ourselves to what we heard from the brothers, and may Allah reward them with good. There is no doubt that knowledge through memorization, as we have experienced and others have experienced, is the way. So whoever wants knowledge, let him memorize.