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Touching the Qur’an

By Abuhaamed Al Idrissi


Touching the Mushaf (= printed Qur’an in Arabic)


The study does contain two levels:


1- Reading without touch for non clean Muslims.

2- Reading with touch who are purified (clean).


We try to discuss only the second point, because there isn’t a problem for the first one.


Like one says, the answer to a question is in close connection with the way in which you imagine it. For that, we do define the problem exactly first, and search the proofs in qura’n and sunnah.


Definition of the problem:

First, for (1) we do remark that the problem is posed only for the qura’n, in the book form, and not for the other forms, such as audio or video tapes (fatwa of sheikh Bin Baaz), or CDROM, or on digital qura’n, or mobile, or on screen, or other.  


Thus,(2) the problem is reduced to the touch of paper as for (Mushaf), and not the touch itself. In the sense, that it is permissible to touch the other forms, not the form paper unless purified (clean).


Logical discussion:

First: From this level, one sees that this problem is equivocal from the beginning. Indeed, the judgment should not depend on the form, which would like to say, that the qur’anic laws are attached to the form, and thus fixed in time, since the forms change with time. And this is sufficient with him only, to prove that this judgment is without logical base, and that it opposes one of the guiding principles the fundamental ones of Islam; namely that it is valid in any time and any place.

It should be as said, that nowadays, one does not need this judgment, since in practice, people now less and less have the qur’an in its book form, and that they tend more and more, to have it in electronic machines, or the mobiles, because it is much more practical and with its recitation, explanation, and others…

Second, Since judgment is attached only to touch, they will want to say automatically, that it there has transfer of impurity through this the last, and that consequently, the body of the Muslim in a state of impurity, is carrying material impurely, which should push with saying, that  surely ablutions should be remade when it is touched. But, since everyone knows that this is completely false, then it results from it that the judgment which results from this, is to be added to that, the fact that ablutions are not obligatory for any of the four pillars of Islam, and one sees badly, how can it be for the reading of the qur’an, which can’t be compared with them, and does not exceed to be a singular worship. Indeed, everyone knows, that the pronunciation of the certificate of Islam does not need ablutions, just as the fasting, charity, and the pilgrimage (except tawaf), but only and only the prayer needs ablutions (sahih moslim 560)


حدثنا ‏ ‏أبو بكر بن أبي شيبة ‏ ‏حدثنا ‏ ‏سفيان بن عيينة ‏ ‏عن ‏ ‏عمرو ‏ ‏عن ‏ ‏سعيد بن الحويرث ‏ ‏سمعت ‏ ‏ابن عباس ‏ ‏يقولا

 ‏كنا عند النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فجاء من ‏ ‏الغائط ‏ ‏وأتي بطعام فقيل له ألا توضأ فقال ‏ ‏لم ‏ ‏أأصلي فأتوضأ.


Other side, one knows that the impurity materialist cannot be transferred by the touch, but only by the element containing this impurity, (in our case of figure, the finger which touches the qur’an). And it is known in addition, that the woman who has her rules, is not therefore impure, it is only interdict to have sexual relations with her (legal of course).


And on this occasion, it is of a great interest to notice that they are the non-believers and the Jews, which believe that the woman, when she is in her courses, is completely impure, and that it should be insulated for this period, and not to have any material contact, such as the touch, or to eat with her, etc…

Thirdly,  the mushaf did not exist yet, at the time of the revelation of the qur’an, and when the prophet (peace and blessings be upon him) said different the hadiths relating to his touch.


And consequently, it is impossible that Allah prohibits a thing, which does not even exist yet.


Indeed, there is not any text, as well quranic, as prophetic, which speak about the mushaf, and this for the simple one and good reason, which the latter did not exist, at the time of the prophet, and it is not towards the end of the first quarter century that the caliph Othman creates it. And it goes from is, that there was confusion between the qur’an, and the mushaf, in all that was advanced like proof of the prohibition of the touch of the mushaf.


But maybe one will tell me, there you are playing on the words, qur’an or mushaf it is the same thing! And well not, it is not the same thing, because if it were the same thing, the judgment in question would not have any more a smell, because it stipulates that it is prohibited only of touching the qur’an registers on paper, and not on any other support. Because everyone agrees to call qur’an, all that is registered on CDrom, or tape, or other and which represent the Allah word.


Fourthly, it is known well that the qur’an registers on any support, is not Allah’s word strictly speaking, but just a transcription of the latter on a material support, and this would be only because Allah’s word is not created, whereas all the transcriptions are created by man himself.


Fifthly, it is known that people who touch the qur’an, do it only for reading it, thing besides very recommended by Allah, and this in much of verses (such as verse 33/41: O you who believe! Evoke Allah in an abundant way). Therefore, to allow them its reading and not its touch is really distorted, but completely. So, at least these good people would have prohibited the reading, that could have had a direction. But to prohibit the touch, and to allow the reading, and well the least which one can say, it is that can concern only the field of the anecdote. What shows  well that, it is well the fact that you find women who, to read the qur’an, must rather use rods, which make too much think of the magic wands of the magician, than another thing, and which gives the impression that they have has to do with something of clean evil rather than something of crowned.


Sixthly, it Allah says in the qur’an, that the benefits make disappear the sins, (verse 11/14:… Good works dissipate the bad ones. That is an exhortation for those which reflect), and if the touch were a sin, as want to prove it these good people, then the reading of only one letter is worth ten good acts, like that said by the prophet (peace and blessings be upon him), in sunane Aththirmidhy:


حدثنا ‏ ‏محمد بن بشار ‏ ‏حدثنا ‏ ‏أبو بكر الحنفي ‏ ‏حدثنا ‏ ‏الضحاك بن عثمان ‏ ‏عن ‏ ‏أيوب بن موسى ‏ ‏قال سمعت ‏ ‏محمد بن كعب القرظي ‏ ‏قال سمعت ‏ ‏عبد الله بن مسعود ‏ ‏يقول:

قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏من قرأ حرفا من كتاب الله فله به حسنة والحسنة بعشر أمثالها لا أقول الم حرف ولكن ألف حرف ولام حرف وميم حرف,

ويروى هذا الحديث من غير هذا الوجه عن ‏ ‏ابن مسعود ‏ ‏ورواه ‏ ‏أبو الأحوص ‏ ‏عن ‏ ‏ابن مسعود ‏ ‏رفعه بعضهم ووقفه بعضهم عن ‏ ‏ابن مسعود ‏ ‏قال ‏ ‏أبو عيسى ‏ ‏هذا ‏ ‏حديث حسن صحيح غريب ‏ ‏من هذا الوجه ‏ ‏سمعت ‏ ‏قتيبة ‏ ‏يقول ‏ ‏بلغني أن ‏ ‏محمد بن كعب القرظي ‏ ‏ولد في حياة النبي ‏ ‏صلى الله عليه وسلم ‏ ‏ومحمد بن كعب يكنى أبا حمزة.


Which hadith is hassan sahih according to Aththirmidhy, and consequently, one may find it very beneficial to touch the mushaf and to answer the Allah call which recommends to us to often read it.


Eighthly, the religion is based the principle of simplicity, like says it Al in the qur’an (verse 2/185: Al wants for you the facility, It does not want the difficulty…), and (verse 2/286: Lord! Does not impose to us what we cannot support…), and consequently, It cannot ask us to do something of complicated. And it is very certain, which the fact of obliging people to make ablutions before touching the mushaf, is very complicated, even impossible. In effect, it is inconceivable to ask the workmen who work in printing works of qur’an, to keep their ablutions during the day. Another case of figure is that of the guy who sells the mushafs, and of that which wants to also buy it, it is necessary that they keep their ablutions all the time. A third case of figure, is that of those which memorize the qur’an in the Koranic schools, and which must be in perpetual contact with.

9=, the direct result of this judgement is catastrophic in the practice. Indeed, from their fear of touching the mushaf, without ablution, and of falling into the sin, much people leave the mushaf their houses, and take it along to the mosque so that it is read, then that none will read it, owing to the fact that nobody makes the prayer, and thus will not be able to make ablutions to read the qur’an.

10=, it would be necessary that they forbid none of the adults to touch the mushaf, since they cannot make ablutions, considering which they cannot have the intention.


In short, one clearly sees starting from this logical study, which it is impossible that Allah can prohibit a thing:


1- Who did not exist at the time of the revelation

2- Who does not comprise any evil, but rather the opposite, because the reading of the qur’an is recommended by Allah and His prophet.

3- Islam is the very easy religion like Allah said:

2/185: Allah intends every facility for you; He does not want to put you to difficulties.

And to make ablution each time u want read qur’an is very hard.


Proofs from the qur’an and the hadeeth:

1- Qur’an:


a- Allah swt said in the verses 74-79


[74] Then celebrate with praises the name of thy Lord, the Supreme!

 [74] Darum preise den Namen deines Allmنchtigen Herrn.

[75] Furthermore I call to witness the setting of the Stars,

  [75] Ich schwِre bei den Stationen der Sterne -

[76] And that is indeed a mighty adjuration if ye but knew,

  [76] und wahrlich, das ist ein groكer Schwur, wenn ihr es nur wüكtet -,

[77] That this is indeed a Qur-an most honourable,

  [77] daك dies wahrlich ein edler Qur’an ist

[78] In a Book well-guarded,

  [78] in einer wohlaufbewahrten Urschrift.

[79] Which none shall touch but those who are clean:

  [79] Keiner kann sie berühren, auكer den Reinen


Meaning by there, that only the pure ones can touch the qur’an, and it is never referred to the mushaf. The majority of the interpretations agree, that the pure ones are the angels here, because the human ones are not the pure ones, they purify, when they lose their purification.

It is necessary to notice here, that to translate the qur’an, the best way is first of all, to do it by the qur’an, and then by the sunnah, and then by the known as ones of the companions and so on. And to in no case, leave a qur’anic explanation and to go to seek another, which which is.


However here, there is precisely an explanation of this verse by another verse, as it said the Malik Imam: the explanation of this verse is in sourate abassa:


[13] (It is) in Books held (greatly) in honour,

[14] Exalted (in dignity), kept pure and holy,

[15] (Written) by the hands of scribes,

[16] Honourable and Pious and Just.


Here it’s very clear that they are angels, and it’s agreed by all scientists.


  b- It also said in the verse 6/7:


[7] If We had sent unto thee a written (Message) on parchment, so that they could touch it with their hands, the Unbelievers would have been sure to say: « This is nothing but obvious magic! »

If you concentrate well on these two verses, you would note with great obviousness, that in the first, one speaks about hidden book, kept, protected well, which is of course at Allah, in the skies, and one indicates those which touch, by a quality which is clean for them, namely that they are always pure, because there is a great difference between the words: almutahharun, who wants to say that the quality of purity their is clean, and almutatahhirun, who, on the contrary, purify when they lose this state, like said it Allah in the verse 2/222:

[222] They ask thee concerning women’s courses. Say: They are a hurt and a pollution: so keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly, and He loves those who keep themselves pure and clean.

But the second, one specifies well that the non-believers can touch well the book, which would be sent to them of Allah, before returning in Islam, i.e. impure.

Ibn Kayyim Al Jawziyyah said in his interpretation, that there are ten reasons for understanding, that the mutahharun are the angels.


2- From the sunnah:

a- There is the hadith of Muslim, where the prophet (may peace be upon him) to refute that who wanted to him that it makes his ablutions after eating, and tell him: why has I to do them? I will not make the prayer!

What was translated by the fact, that it only makes ablutions only for prayer, and he is well that which the companions of him understood, since the companion did not say anything, then that it could have said to him that we make ablutions well to read the qur’an, or for the sexual contact, or to sleep, or anything of the reasons which they invent some good people, testing by there, to be more royalist than the king.

It is necessary for this stage to underline a very important thing here, it is that the prophet (peace and blessings be upon him), does not delay the explanation, but is obliged to make it in convenient time. And there, one sees well that it was satisfied to say what it said, and one thus to limit themselves to that, and not to start to philosophize, as do it the majority of those which were essential as being the scientists, and which only they understand and interpret Islam, and others not, even if they interpret with their own way, and without science.


  b- In the Bukhary and Muslim, we have many hadeeths like this one:

- حدثنا ‏ ‏علي بن عبد الله ‏ ‏حدثنا ‏ ‏معن بن عيسى ‏ ‏حدثنا ‏ ‏مالك ‏ ‏عن ‏ ‏مخرمة بن سليمان ‏ ‏عن ‏ ‏كريب ‏ ‏مولى ‏ ‏عبد الله بن عباس ‏ ‏أن ‏ ‏عبد الله بن عباس ‏ ‏أخبره ‏
أنه بات عند ‏ ‏ميمونة زوج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏وهي خالته قال فاضطجعت في عرض الوسادة واضطجع رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وأهله في طولها فنام رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏حتى انتصف الليل أو قبله بقليل أو بعده بقليل ثم استيقظ رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فجعل يمسح النوم عن وجهه بيديه ثم ‏ ‏قرأ العشر الآيات الخواتم من سورة ‏ ‏آل ‏ ‏عمران ‏ ‏ثم قام إلى ‏ ‏ شن ‏ ‏ معلقة فتوضأ منها فأحسن وضوءه ثم قام ‏ ‏يصلي فصنعت مثل ما صنع ثم ذهبت فقمت إلى جنبه فوضع رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يده اليمنى على رأسي وأخذ بأذني بيده اليمنى ‏ ‏يفتلها ‏ ‏فصلى ركعتين ثم ركعتين ثم ركعتين ثم ركعتين ثم ركعتين ثم ركعتين ثم أوتر ثم اضطجع حتى جاءه المؤذن فقام فصلى ركعتين خفيفتين ثم خرج فصلى الصبح.


Where prophet (peace and blessings be upon him) read qur’an when he wake up, without ablutions, and only when he wants to pray take them.








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