Touching the Mushaf without wudu - is allowed?

STOP!

Whaaaaaaat?

Sorry.

Okay I'll stop the dramatics...

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Ruling on a person touching the Qur’aan without wudoo’, and the meaning of the hadeeth, “The believer is never impure”
i would like to know if it is haram to hold and recite the quran (which does not include any translation or comments) without having ablution. Because, i have heard a hadith where the prophet (saw) said: a believer is always pure even in the state of janaba.

Praise be to Allaah.

Shaykh ‘Abd al-‘Azeez ibn Baaz was asked a similar question, and he said:

It is not permissible for a Muslim to touch the Qur’aan when he does not have wudoo, according to the majority of scholars. This is the view of the four imaams (may Allaah be pleased with them), and this was the view expressed in the fatwas of the Companions of the Prophet (peace and blessings of Allaah be upon him). A saheeh hadeeth concerning that has been narrated from ‘Amr ibn Hazm (may Allaah be pleased with him), stating that the Prophet (peace and blessings of Allaah be upon him) wrote to the people of Yemen: “No one should touch the Qur’aan except one who is taahir (pure).” This is a jayyid hadeeth which has a number of other isnaads which strengthen it. Hence it is known that it not permissible to touch the Qur’aan except in a state of purity from both major and minor impurity. The same applies to moving it from place to place, if the person who is moving it is not taahir. But if he touches it or moves it with something in between, such as picking it up in a wrapper, then it is OK. But if he touches it directly when he is not taahir, this is not permitted according to the saheeh view of the majority of scholars, for the reasons stated above. With regard to reciting it, it is OK for him to recite it from memory when he is without wudoo’, or for him to read it if the Qur’aan is held by someone who asks him to correct or prompt him.

But the person who is junub, i.e., in a state of major impurity, should not recite Qur’aan, because it was narrated from the Prophet (peace and blessings of Allaah be upon him) that nothing ever kept him from reciting Qur’aan except for janaabah (major impurity). Ahmad narrated with a saheeh isnaad from ‘Ali (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) came out from the toilet and recited something from the Qur’aan. He said, “This is for the one who is not junub; but the one who is junub should not do this, not even one aayah.”

The point is that the one who is junub should not recite Qur’aan either from the Mus-haf or from memory, until he has taken a bath (ghusl). But the one who has broken his wudoo’ and is impure in the sense of minor impurity may recite Qur’aan from memory but she should not touch the Mus-haf.

Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him), 10/150

With regard to the hadeeth about the purity of the believer, it was narrated that Abu Hurayrah said: “I was met by the Messenger of Allaah (peace and blessings of Allaah be upon him) and I was junub. He took my hand and I walked with him until he sat down. Then I slipped away and washed myself (ghusl), then I came to where he was sitting. He said, ‘Where were you, O Abu [Hurayrah]?’ I told him, and he said, ‘Subhaan-Allaah, O Abu [Hurayrah]!, the believer does not become impure.” (Narrated by al-Bukhaari, al-Ghusl, 276; Muslim, al-Hayd, 556).

Al-Nawawi said in his Commentary on Saheeh Muslim: this hadeeth illustrates a great principle that the Muslim is taahir whether he is alive or dead. If his purity is established, then his sweat, saliva and tears are all pure too, whether he (or she) is without wudoo’, in a state of major impurity (junub), menstruating or bleeding after childbirth.

Once this is understood, then the meaning of his being pure (tahhir) will become clear. It means that there is nothing to prevent his body from being essentially pure even when at the same time he has broken his wudoo’, because being without wudoo’ is simply something that prevents one from praying, or doing other things for which tahaarah (purity) is a pre-condition.

And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

So that's what majority of people think, right? We agree, right?

In Imam Nawawi's book about the Adaab of carrying and dealing with the Qur'an apparently it is allowed? And that the ayah the scholars derive the tafseer from that if is not correct to touch the mushaf without wudu is incorrect...

Anyone heard this opinion before? I've not read this book or even heard of it or really know much at all, was just told it's in there. =P

Any ideas?

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Anyone heard this opinion before? I've not read this book or even heard of it or really know much at all, was just told it's in there. =P

I've never heard of it, are you sure the person who said it was not stating his own opinion?

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So that's what majority of people think, right? We agree, right?

The fatwa is that it's not permissable to touch the qur'aan without wudhu aye.

I don't think he'd make it up... his main thing what he studied to be is to teach fiqh..

And he's salafi?

What's the Dhaahiri madhab?

Or something like that

Dhaahiri madhab is extinct.

But I read something on Islamic Awakening.. a thread and someone asked same question as me.. they said it was from dhaahiri madhab

Yes the madhab existed, and some of its rulings are still recorded, but the madhab as a whole is extinct.

Is the view still acceptable? Well apparently as people still hold the view?

It is not acceptable, it is contrary to the Ijmaa'.

And a person cannot pick and choose rulings, you know the hadeeth "none of you beleives until he loves for his brother what he loves for himself? according to the dhaahiris a person who does not love for his brother what he loves for himself has no eemaan, whereas ijmaa' says that he does not have perfect eemaan, but he has eemaan nonetheless.

So a mushaf with Arabic and English translation, is that not a mushaf? =o

If there's arabic then it's a Qur'aan.

Translations are not Qur'aan per se, and that's why some 'ulamaa give the fatwah that you can touch it without wudhu, my ustaadh himself holds that view, because he says that since it's not the qur'aan you don't need wudhu to touch it, however there are some 'ulamaa who say you can't touch it, because certain rulings are still connected with it, for instance if a person kicks an english translation then he becomes a kaafir, that ruling does not fall away just because it's a translation, so i myself agree more with that view, at the very least we both will agree that it's better to have wudhu when touching an english translation.