Ritual purity from both states of impurity is obligatory for touching the mushaf

Q: What is the ruling on touching the mushaf without wudu, or moving it from one place to another? And what is the ruling on the reading I mentioned?

A: It is not permissible for a Muslim to touch the mushaf while he is not in a state of wudu, according to the majority of the scholars. This is the position of the four imams (may Allah have mercy on them), and it is what the Companions of the Prophet (peace and blessings be upon him) used to issue rulings on. There is a sound hadith on this matter, with no harm in it, from the hadith of 'Amr ibn Hazm (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) wrote to the people of Yemen: This is a good hadith with various chains that support one another.
And by this, it is known that it is not permissible for a Muslim to touch the mushaf except in a state of purity from both the major and minor states of impurity. The same applies to moving it from one place to another, if the one moving it is not in a state of purity.
However, if he touches it or moves it by means of a barrier, such as taking it in a wrapping or in its case, or by its strap, there is no harm. But touching it directly while not in a state of purity is not permissible, according to the correct view held by the majority of the scholars, as mentioned above. As for reading, there is no harm in reading from memory while in a state of minor impurity, or in reading while someone else holds the Qur'an for him and turns the pages for him; there is no harm in that.
But the one in a state of major impurity (janabah) does not read; because it is established from the Prophet (peace and blessings be upon him) that nothing prevented him from reading except janabah. Ahmad narrated with a good chain from 'Ali (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) came out of the toilet and read some of the Qur'an and said: .
The point is: that the one in a state of janabah does not read, neither from the mushaf nor from memory, until he takes a ghusl. As for the one in a state of minor impurity who is not in a state of janabah, he may read from memory, but he must not touch the mushaf.
And here is an issue related to this matter, which is the issue of the menstruating woman and the woman with post-natal bleeding: do they read or not?
There is disagreement among the scholars on this: some said: they do not read, and they likened them to the one in a state of janabah. The second opinion is that they may read from memory, without touching the mushaf; because the duration of menstruation and post-natal bleeding is long, and they are not like the one in a state of janabah; because the one in a state of janabah can take a ghusl immediately and read, whereas the menstruating woman and the woman with post-natal bleeding cannot do that until after their purity. So it is not correct to liken them to the one in a state of janabah, as mentioned above.
So the correct view is: that there is no barrier to their reading from memory; this is the stronger position; because there is nothing in the evidence that prevents that, rather there is what indicates that. It is established in the two Sahihs, from the Prophet (peace and blessings be upon him), that he said to 'A'ishah when she menstruated during Hajj: And the pilgrim reads the Qur'an, and the Prophet (peace and blessings be upon him) did not exclude it. So that indicates the permissibility of reading for her. Likewise, he said to Asma' bint 'Umayyis when she gave birth to Muhammad ibn Abi Bakr at the miqat during the Farewell Pilgrimage. So this indicates that the menstruating woman and the woman with post-natal bleeding may read the Qur'an, but without touching the mushaf.
As for the hadith of Ibn 'Umar from the Prophet (peace and blessings be upon him) that he said: It is a weak hadith. In its chain is Isma'il ibn 'Iyadh from Musa ibn 'Uqbah. The scholars of hadith weaken the narration of Isma'il from the people of the Hijaz, and they say: that he is good in his narration from the people of Sham, his people, but he is weak in his narration from the people of the Hijaz. And this hadith is from his narration from the people of the Hijaz, so it is weak.