Can You Read From Mushaf Without Wudu
RECITING OR TOUCHING THE MUS-HAF WITHOUT WUDOO
ABOO MUHAMMAD IBN HAZM –rahimahullaah– said in 'al-Muhallaa' (1/77-80)
[Translated by Aboo Talhah Dawud ibn Ronald Burbank rahimahullaah]
"Consequence (no. 116): And reciting the Qur'aan, and prostration during it, and touching the Mus-haf, and (words of) remembrance of Allaah-the Nigh High-are all permissible, whether upon wudoo· or without wudoo·, and for the 'junub' and for the menstruating adult female .
The proof of that is that recitation of the Qur'aan, and prostration during it, and touching the Mus-haf, and the remembrance of Allaah-the Nigh High- are deportment of good, and are recommended, and their doer is rewarded. Then whoever claims that they are prohibited in some states, then he is required to bring proof.
As for the recitation of the Qur'aan, then the nowadays opponents agree with the states about this matter with regard to the person who is not in a state of wudoo·, however they disagree regarding the junub and the menstruating woman.
So a group said: The menstruating woman and the junub may non recite anything from the Qur'aan; and information technology is a saying related from `Umar ibn al-Khattaab, `Alee ibn Abee Taalib-radiyallaahu `anhumaa-and from others besides them, such as: al-Hasan al-Basree, Qataadah, an-Nakha`ee, and others.
And a group said: Every bit for the menstruating woman, then she may recite whatever she wishes from the Qur'aan; but as for the junub, then he may recite two Aayahs or the like; and it was the proverb of Maalik; and some of them said: He should not read a complete Aayah; and it was the maxim of Aboo Haneefah.
So as for those who prevent the junub from recitation anything from the Qur'aan, so they use as evidence that which `Abdullaah ibn Salamah narrated from `Ahead ibn Abee Taalib –radiyallaahu `anhu– "That zip would forbid Allaah's Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) from the Qur'aan, except from janaabah." [i]
And there is no proof for them in this, since it does not comprise a prohibition of the junub reciting the Qur'aan; rather information technology is just an action from him-`alaihis-Salaam– which does not make it something binding. Nor did he – `alaihis-Salaam-explain that he only withheld from reciting the Qur'aan on account of janaabah. Then it may have been the case that he merely happened to accept left off reciting in that state, simply not considering of Janaabah. Then he –`alaihis-Salaam-never fasted a whole month besides Ramaadaan; nor did he increment in its standing in Prayer upon thirteen rak`ahs; nor did he ever dine upon a small table; nor did he eat whilst reclining. So is information technology, therefore, forbidden to fast a whole month likewise Ramaadaan, or that a person prays tahajjud with more than than thirteen rak`ahs, or that he dines upon a modest table, or that he eats whilst reclining? They do not say this, and there is much similar this.
As well narrations occur prohibiting the junub and one who is not upon purification from reciting anything from the Qur'aan, but nothing from them is authentic ; and we accept explained the weaknesses of their chains of narrations elsewhere; and if they had been authentic, then they would take been a proof confronting those who permit him to recite a complete Aayah, or part of an Aayah, since they all totally prohibit recitation of the Qur'aan for the junub.
As for those who say that the junub may recite an Aayah or so, or who say that he should not recite a whole Aayah; or who permit the menstruating adult female and forbid the junub, then these are futile sayings considering they are claims non supported by a proof: neither from the Qur'aan, nor from the Sunnah-neither from what is authentic nor from what is weak, nor from Consensus, nor past the proverb of a Companion, nor by analogy, nor by sound opinion. So role of an Aayah, and i Aayah are Qur'aan, without a doubt, and in that location is no difference between permitting him to recite ane Aayah and (permitting) another; not between preventing one Aayah and preventing some other. And those who concord these sayings hold it to be reprehensible to oppose a Companion who is non known to have anyone who disagreed with him; yet they accept opposed in this affair `Umar ibn al-Khattaab, `Alee ibn Abee Taalib, and Salmaan al- Faarisee -and no i from the Companions is known to have disagreed with them radiyallaahu `anhum.
And also there are some Aayahs that incorporate a single discussion, such as:
وَالضُّحَىٰ – 93:1 [[Sooratud-Duhaa (93):1]], and:
مُدْهَامَّتَانِ – 55:64 [[Sooratur-Rahmaan (55): 64]], and:
وَالْعَصْرِ – 103:1 [[Sooratul-`Asr (103):1]], and:
وَالْفَجْرِ – 89:one [[Sooratul-Fajr (89): 1]];
and in that location are some that incorporate many Words, such as the Aayah apropos a debt [[Aayah 282 of Sooratul-Baqarah]]. So when there is no incertitude concerning this, then their permitting him to recite the Aayah of debt, and that which follows it, and Aayatul-Kursee, or function of it and not completing it, and their preventing him from reciting:
وَالْفَجْرِ وَلَيَالٍ عَشْرٍ وَالشَّفْعِ وَالْوَتْرِ
[[Sooratul-Fajr (89):i-iii]]; or their preventing him from completing:[[Sooratur-Rahmaan (55): 64]], is astonishing.
Also their making a stardom betwixt the menstruating woman and the junub, based upon the fact that the affair of the menstruating woman is prolonged, and then this is absurd; since if her reciting the Qur'aan is forbidden, and then the length of her period volition not make it lawful for her; and if that is lawful for her, and then using as evidence the fact that her menstruum is prolonged has no meaning.
-Muhammad ibn Sa`eed ibn Nabaat narrated to the states: `Abdullaah ibn Nasr narrated to usa: from Qaasim ibn Asbigh: from Muhammad ibn Waddaah: from Moosaa ibn Mu`aawiyah: Ibn Wahb narrated to united states of america: from Yoonus ibn Yazeed: from Rabee`ah, who said: " At that place is no harm in the junub reciting the Qur'aan ."
-And with information technology to Moosaa ibn Mu`aawiyah: Yoosuf ibn Khaalid as-Samtee narrated to us: Idrees narrated to us: from Hammaad, who said: "I asked Sa`eed ibn al-Musayyib near the junub: should he recite the Qur'aan? And so he said: How should he not recite it, when it is retained inside him? !"
-And with it, to Yoosuf every bit-Samtee: from Nasr al-Baahilee, who said: " Ibn `Abbaas used to recite al-Baqarah whilst he was junub ."
-Muhammad ibn Sa`eed ibn Nabaatah related to me: Ahmad ibn `Awnillaah narrated to united states of america: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al- Khushanee narrated to the states: Muhammad ibn Bashshaar narrated to united states: Ghundar narrated to the states: Shu`bah narrated to u.s.: from Hammaad ibn Abee Sulaymaan, who said: "I asked Sa`eed ibn Jubayr about the junub reciting, then he did not see whatsoever impairment in information technology, and he said: Is the Qur'aan not within him?!" And it is the saying of Daawood, and all of our Companions [2].
As for the prostration whilst reciting the Qur'aan , so it is not Prayer at all, considering of what `Abdullaah ibn Rabee` narrated to us: Muhammad ibn Mu`aawiyah narrated to usa: Ahmad ibn Shu`ayb narrated to us: Muhammad ibn Bashshaar narrated to us: `Abdur-Rahmaan ibn Mahdee narrated to u.s.a., and Muhammad ibn Ja`far, both saying: Shu`bah narrated to usa: from Ya`laa ibn `Ataa, that he heard `Alee al-Azdee-and he is `Alee ibn `Abdillaah al-Baariqee: reliable-that he heard Ibn `Umar say: from Allaah'southward Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that he said: << Prayer of the night and the 24-hour interval is in pairs >> [iii]; and information technology is accurate from him- `alaihis-Salaam-that he said: << The Witr is a single rak`ah at the stop of the night. >> [4] So it is right that whatever is non a complete rak`ah or two rak`ah's, or more, then it is non Prayer; and prostration whilst reciting the Qur'aan is non a rak`ah, nor two rak`ahs so information technology is not Prayer; and because it is non Prayer it is permissible without wudoo·, and for the junub, and for the menstruating woman, and towards other than the qiblah, but like the balance of the dhikr; and in that location is not difference since wudoo· is non binding except for the Prayer lone, equally nothing occurs in the Qur'aan, the Sunnah, Consensus, or Analogy to get in obligatory for other than the Prayer. And then if it is said that the prostration is a role of the Prayer, and a role of the Prayer is Prayer, so we say, and success is granted past Allaah, this is futile, considering a function of the Prayer will not be Prayer unless it is completed in the manner in which the praying person has been allowable to perform information technology. So if a person were to say a takbeer, and then perform rukoo`, and then deliberately suspension off, so no one from the people of Islaam would say that he had prayed anything; rather they would all say that he had not prayed; merely if he were to complete it as a rak`ah of the witr, or two rak`ah's for the Jumu`ah, or the Dawn Prayer, or travelling, or optional Prayer, and so he would have prayed without whatever disagreement.
Then we say to them: The standing is a office of the prayer, and the takbeer is a role of the Prayer, and the recitation of the Foundation of the Book is a function of the Prayer, and the Sitting is a part of the Prayer, and the Salutation is a part of the Prayer, so upon this ground it is essential that you do not allow anyone to stand up, or to say takbeer, or to recite the Foundation of the Volume, or to sit down, or to give the Salutation except upon wudoo·. So this is something which they do not say, so their argument is nullified, and Allaah-the Almost High-grants success.
Then if they say: This is by Consensus [v], then,we say to them: Then you have assented to the correctness of a consensus which shows the futility of your argument, and the unsoundness of your reasoning, and Allaah-the Most High-grants success.
As for touching the mus-haf , and so the narrations used every bit evidence by those who do not allow the junub to touch on information technology, then cipher from them is authentic, because they are either 'mursal', a manuscript which does not take a fully connected chain [6], something from an unknown person, or something from a weak narrator; and we have examined them in item elsewhere.
As for what is authentic, then it is simply what `Abdullaah ibn Rabee` narrated to the states, saying: Muhammad ibn Ahmad ibn Mufarraj narrated to us: Sa`eed ibn every bit-Sakan related to u.s.a.: al-Firabree narrated to us: al-Bukhaaree narrated to us: al-Hakam ibn Naafi` narrated to usa: Shu`ayb narrated to us: from az-Zuhree: `Ubaydullaah ibn `Abdillaah ibn `Utbah related to me: that Ibn `Abbaas informed him: that Aboo Sufyaan informed him that he was with Hiraql, and Hiraql called for the letter of Allaah's Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) with which he had sent Dihyah to the ruler of Busraa, then he gave information technology to Hiraql, and he read it, and information technology contained:
"In the name of Allaah, the Extremely Merciful, the Bestower of Mercy. From Muhammad, the slave of Allaah and His Messenger to Hiraql the ruler of the Byzantines. Peace be upon whoever follows the guidance. To go on. Then I telephone call you with the call of Islaam: take Islaam and you shall be safe, and if you plow away and then the sin of the common folk will be upon you; and:
قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ
[Soorah Aal-`Imraan (iii): 64]
[[Meaning: O people of the Scripture! Come up to a true and simply give-and-take to which we should all adhere: that we single out Allaah with all worship, and we do not associate anything along with Him; and that none of us should have others as lords also Allaah. And then if they turn away, then say: Testify that we are Muslims, submitting to our Lord.]].[7]
Then here Allaah's Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) sent this letter of the alphabet, containing an Aayah, to Christians, and he knew that they would certainly touch that letter of the alphabet.
So if they mentioned what `Abdullah ibn Rabee` narrated to us: Muhammad ibn Mu`aawiyah narrated to us: Ahmad ibn Shu`ayb narrated to the states: Qutaybah ibn Sa`eed narrated to usa: al-Layth narrated to united states: from Naafi`: from Ibn `Umar who said:
"The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) forbade travelling to the country of the enemies with the Qur'aan, for fear that the enemy would gain possession of it." [8]
Then this is true; it is binding to follow information technology; and it does not incorporate anything virtually the junub or the Disbeliever not touching the mus-haf, rather all that it contains is that the people of the country of war should not gain possession of the Qur'aan.
Then if they say: Allaah's Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) only sent a single Aayah to Hiraql (Heraclius), and then information technology is said to them: Allaah'south Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) did not prevent anything in add-on to it; and you are people of analogy, and if you volition not depict illustration between one Aayah and that which is more than information technology, then practise non make analogy between this [detail] Aayah and others.
And then if they mention the Saying of Allaah -the Almost High:
فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ
[[Meaning: In a well-guarded Volume, which none touch but the purified ones]] [Sooratul-Waaqi`ah (56):78-79]
so there is no proof for them in it, since it does non comprise a command; rather it is just a argument of fact, and Allaah-the Most High-does not speak except truth; and information technology is non permissible to divert the wording of a argument to the meaning of a command, except by the presence of a clear text or a certain Consensus. So when we see that the mus-haf is touched by those who are pure and those who are not pure, so we know that He-the Mighty and Regal- did not mean the mus-haf, merely rather He meant some other Book, just as Muhammad ibn Sa`eed ibn Nabaatah related to usa: Ahmad ibn `Abdil-Baseer narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al-Khushanee narrated to u.s.: Muhammad ibn al-Muthannaa narrated to us `Abdur-Rahmaan ibn Mahdee narrated to united states of america: Sufyaan ath-Thawree narrated to us: from Jaami` ibn Abee Raashid: from Sa`eed Ibn Jubayr, regarding the Proverb of Allaah-the Most High:
لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ
[Sooratul-Waaqi`ah (56):79]
[[Meaning: None touch on it except the purified]], he said:
"The Angels who are in the Heavens."
-Himmaam ibn Ahmad narrated to u.s.a.: Ibn Mufarraj narrated to u.s.a.: Ibnul-A`raabee to us: advertisement-Dabaree narrated to us: `Abdur-Razzaaq narrated to us: Yahyaa ibn al-`Alaa· narrated to us: from al-A`mash: from Ibraaheem an-Nakha`ee: from `Alqamah who said:
"We went to Salmaan al-Faarisee, and he came out to usa from a toilet of his, so we said to him: 'If y'all were to perform wudoo·, O Aboo `Abdillaah, and then recite such and such Soorah to united states of america." So Salmaan said: "Allaah the Mighty and Majestic-only said:
لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ
[Sooratul-Waaqi`ah (56):79]
[[Meaning: In a well-guarded Book, which none impact but the purified ones]], and it is the Reminder which is in the heavens: none touch information technology except the Angels." [9]
Muhammad ibn Sa`eed ibn Nabaat narrated to us: Ahmad ibn `Abdil-Baseer narrated to us: Qaasim ibn Asbigh narrated to us: Muhammad ibn `Abdis-Salaam al- Khushanee narrated to us: Muhammad ibn Bashshaar narrated to usa: Muhammad ibn Ja`far narrated to united states of america: Shu`bah narrated to us: Mansoor ibn al-Mu`tamir narrated to us: from Ibraaheem an-Nakha`ee: from `Alqamah ibn Qays: that when he wanted to take a mus-haf, he would order a Christian to transcribe it for him.
And Aboo Haneefah said: "There is no damage in the junub carrying the mus-haf past its strap, and he may not carry information technology without a strap", and the ane who is not upon wudoo· is the same with them.
And Maalik said: "The junub, and the i who is not in a state of wudoo· may not carry the mus-haf: neither past its strap, nor upon a pillow; but if it is in a saddle-pocketbook, or a box, then there is no harm in the Jew, the Christian, the junub, and the one who is not in a state of purification carrying it."
`Alee [[i.e. Ibn Hazm-rahimahullaah]] said: "In that location is no proof for the correctness of these distinctions; neither in the Qur'aan nor in the Sunnah-in what is authentic or what is weak, nor in Consensus, nor in analogy, nor in the saying of a Companion. So if the saddle-pocketbook is a barrier between the carrier and the Qur'aan, then a book-cover and the back of a page should besides be a barrier betwixt the toucher and the Qur'aan, and there is no difference, and Allaah grants success."
Footnotes:
[ane] Reported by Ahmad (1/84), Aboo Daaawood (no.229), at-Tirmidhee (no.146), an-Nasaa·ee (no.265), and Ibn Maajah (no.594). Declared 'da`eef' (weak) past Shaikh al-Albaanee. See 'Irwaa·ul-Ghaleel' (no. 485).
[2] i.e. of Aboo Sulaymaan Daawood ibn `Ahead al-Asbahaanee, az-Zaahiree (d.270 H) –rahimahullaah, and the Zaahirees (transl.).
[3] Reported by Ahmad (2/26 & 51), an- an-Nasaa·ee (no.1666), and Ibn Maajah (no.1322), as a hadeeth of Ibn `Umar –radiyallaahu `anhumaa. Declared 'Saheeh' past Shaikh al-Albaanee.
[iv] Reported by Muslim (no.752) as a hadeeth of Ibn `Umar –radiyallaahu `anhumaa.
[five] i.east. the fact that these actions may exist performed without wudoo· is something known by Consensus (transl.).
[6] Referring to the long hadeeth of `Amr ibn Hazm –radiyallaahu `anhu, containing the diction:
<< None may touch the Qur'aan except one who is pure. >> (transl.).
[7] Reported by al-Bukhaaree (no.7) and Muslim (no.1773).
[8] Reported by Muslim (no.1869).
[9] 'Musannaf `Abdir-Razzaaq' (1/340/no.1325).
[Translated past Aboo Talhah Dawud ibn Ronald Burbank rahimahullaah]
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- https://abdurrahman.org/quran
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Source: https://abdurrahman.org/2018/07/07/reciting-or-touching-the-mus-haf-without-wudoo-ibn-hazm/
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