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Performing wudhu before touching Qur'an

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:bismillah:

:salam:

It is deemed obligatory to perform wudhu before touching pages/words of Qur'an. To justify this, following verse is quoted:

"no one can touch it except the purified ones." (Qur'an 56:79)

However, when seen its context and exegesis, the verse is talking about lauh-e-mehfuz. It is not about physical Qur'an we have in book form. The verse implies that shayateen cannot touch it. Thus, this verse, in no way, has any order for doing wudhu before Qur'an as an obligation.

Is there any authentic (with saheeh sanad) narration, which makes it clear that one should perform wudhu before touching Qur'an?

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Salam @The Alchemist

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Imam Reza - (عليه السلام) - said: Do not touch the Qur'an without ablution and not  in state of Janaba, and do not touch its handwriting, and do not hang it around your neck, because Allah says: (لا یمسّه الا المطهرون.)
In some versions of (Tahdhib al-Ahkam) instead of (Khattaخطّه), (Khitaخیطه) is mentioned.[35]

Tahdhib_al-ahkam , v1, p 127

۳۵.  تهذیب الاحکام، شیخ طوسی، ج۱، ص۱۲۷، دارالتعارف، بیروت.    

 

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Muḥaqqiq al-Khwānsārī 

Adherence to this narration is actually two types of arguments: one is an argument based on the content of the narration itself, in which the touching script of the Qur'an is prohibited, and the other is because it expresses the meaning of the verse according to the theory that touching is forbidden. So that's the end of the argument.
But in his opinion, this narration is flawed in two ways:
1. Regarding the document:
None of the narrators in the chain of document are trustworthy. As mentioned earlier, this narration was narrated by four narrators from Imam Reza (AS):
The first narrator, Ibrahim bin Abdul Hamid, Sheikh Tusi considered him as a Waqifi. 36
The second narrator, Jafar bin Muhammad bin Abi al-Sabah, is unknown and vague in the science of Rijal. 37
The third narrator, Jafar bin Hakim, has not been praised or confirmed among the Rrijalists. 38
The fourth narrator is Hasan bin Faddal Fathi. 39
Mr. Khoei also considered the evidence of this narration to be weak. 40

 

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2. In terms of meaning and content:
(لا تمس خطّه) in this narration, it may be a negation, not a prohibition. In this case, it may mean disgust. It is assumed that it is forbidden and we also accept that the form of prohibition appears in sanctity, however, it cannot be said that prohibition in this narration means being forbidden; Because a search in the hadiths and sayings of the imams - (عليه السلام) - shows that the use of the prohibition form for disgust is a common and current thing.

 

 

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2-  forbidden term for disgust

Therefore, Khwansari believes that: In the hadiths, the negative expression is used a lot for disgust. For this reason, when the prohibition is absolute and without analogy, it does not mean that it is forbidden. In addition, in the same narration, there are evidences that show that prohibition is used in the sense of disgust. Because in it, it is forbidden to hang the Quran on the body of a person without ablution and unclean, and also to touch the surface of the Qur'an, while all the jurists agree that hanging the Quran and touching  the surface of the Qur'an (cover and paper) is not haram for a person who is unclean and without ablution . , but it is disgusting. This self-testifies (لا تمسّ خطه) means disgust, so that the context of the narration is preserved in this passage as well.
Sheikh Tusi himself, in Istibsar, has mentioned the prohibition in this narration:
فالوجه فی هذا الخبر أن نحمله علی ضرب من الکراهیة دون الحظر.[۴۱] [41] It is better to apply a prohibition in this news on hatred, not sanctity.

 

http://fa.wikifeqh.ir/دست‌زدن_به_قرآن

https://en.wikishia.net/view/Tahdhib_al-ahkam_(book)

https://en.wikishia.net/view/Aqa_Husayn_al-Khwansari

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Sheikh Saduq took this phrase from the words of Imam ((عليه السلام).) in Fiqh al-Reza, who says:

(و لا تمس القرآن إذ کنت جنباً أو کنت على غیر وضوء, و مس الأوراق.)3

۳۵.  تهذیب الاحکام، شیخ طوسی، ج۱، ص۱۲۷، دارالتعارف، بیروت.    

So, in fact, Sheikh Saduq has issued a fatwa according to the narration, as is his way. In his jurisprudence books: Muqna 4 and Hidayah 5, he did not consider it permissible to touch the Qur'an script without ablution.

http://ensani.ir/fa/article/60748/دست-زدن-به-نبشته-هاى-قرآن-بدون-وضو

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Shahid al Awwal has written:

To touch the text of Qur'an, one must perform ablution. If it is obligatory to touch the text of Qur'an because of a vow or something like that. , accroding to Imam Sadiq (عليه السلام)

 

۵. شهید اول می‌نویسد:
یجب الوضوء…و لمسّ کتابة القرآن ان وجب بنذر و شبهه علی الاقرب للآیة، و لقول الصادق -علیه السلام -.

http://fa.wikifeqh.ir/دست‌زدن_به_قرآن

 

https://en.wikishia.net/view/Janaba

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1 hour ago, The Alchemist said:

@Ashvazdanghe Can you mention sources for #2 here?

 

4.3.7 - The only narration worthy of citation

Among the narrations of this chapter, Mr. Khoei considered only the following narration worthy of citation:

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Abu Basir says: I asked Imam Sadiq (عليه السلام) about someone who reads the Qur'an without ablution. The Imam - (عليه السلام) - said: There is no problem and he must not touchs the text   of the Qur'an.

 

عن ابی بصیر قال:سئلت ابا عبدالله -علیه السلام - عمن قرء فی المصحف وهو علی غیر وضوء قال:لابأس و لا یمسّ الکتابة.

۴۹.

 الإستبصار، ج۱، ص۱۱۳.    Istibsar , v 1 , p 113

 

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4.3.8 - Muhaqiq  Khwansari controversy

. There is a problem with the document; Because about Hussain bin Mukhtar, although Ibn Uqda narrated from Hasan bin Faddal and his authenticity, it is said that he is a Waqifi, and there is also a word about Abu Basir that will be explained later.
2. This narration clearly does not imply respect; Because it is possible that (لا یمسّ الکتابه) is a negation form, and if it is based on a prohibition form, it does not appear for sanctity, as it has been said many times before.

http://fa.wikifeqh.ir/دست‌زدن_به_قرآن#foot-main49

https://en.wikishia.net/view/Abu_Basir_al-Asadi

A person who is Junub or or without ablution should not touch the Qur'an, but there is nothing wrong with touching the [borders of] pages of the Qur'an.

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1. شیخ صدوق مى نویسد.
(من کان جنباً أو على غیر وضوء فلا یمس القرآن و جازله ان یمس الورق.)2
شخصى که جنب یا بدون وضوست, به قرآن دست نزند, و اما دست زدن به برگه هاى قرآن اشکالى ندارد.

A person Junub or or without ablution should not touch the Qur'an, but there is nothing wrong with touching the [borders of]  pages of the Qur'an.
شیخ صدوق, این عبارت را از سخن امام (ع) در فقه الرضا, برگرفته است که مى فرماید:

Sheikh Saduq took this phrase from the words of Imam ((عليه السلام).) in Fiqh al-Reza, who says:
(و لا تمس القرآن إذ کنت جنباً أو کنت على غیر وضوء, و مس الأوراق.)3

 

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(محمد بن مسلم عن ابى جعفر (ع) قال: سئلته هل یمسّ الرجل الدراهم الأبیض وهو جنب؟ قال: إى أنّى والله لاوتى بالدرهم فآخذه و إنّى جنب.)69

69. (وسائل الشیعه), ج492/1.

Wasa'il al-Shia v1 p 492

Muhammad bin Muslim asked Imam Baqir ((عليه السلام).): Can a person who is a junub touch white dirhams?
Imam ((عليه السلام).) said: Yes. I swear to Allah that dirham will be given to me during the Janabat, I will take it.
In the continuation of the narration, there are words from the narrator which show that verses of the Quran were printed on white dirhams in those days. Now, when it is permissible for a person to touch the Qur'anic verse engraved on the dirham, with the priority criterion, we understand that it will be permissible for a person without ablution, as a number of jurists, such as Mohaghegh Hili70 and Shahid Awwal, according to the provisions of this hadith, fatwa have given permission
The first martyr (Shahid Awwal) writes:
(لا یمنع من مسّ کتب الحدیث, ولا الدراهم الخالیة من القرآن أو المکتوب علیها القرآن.)) 71
There is no prohibition to touch books of hadith and dirhams without verses of the Qur'an or engraved with verses of the Qur'an.

http://fa.wikifeqh.ir/دست‌زدن_به_قرآن#foot-main49

http://ensani.ir/fa/article/60748/دست-زدن-به-نبشته-هاى-قرآن-بدون-وضو

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Imam Ali (عليه السلام)

 

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Hadith n. 105

105. Amir al-mu'minin, peace be upon him, said: Allah has placed on you some obligations which you should not ignore, laid down for you limits which you should not transgress and prohibited you from certain things which you should not violate. He has kept silent about certain things but has not left them out through forgetfulness, so do not burden yourself with them.

105. وَ قَالَ عليه السلام: إِنَّ اللَّهَ افْتَرَضَ عَلَيْكُمْ فَرَائِضَ فَلَا تُضَيِّعُوهَا وَ حَدَّ لَكُمْ حُدُوداً فَلَا تَعْتَدُوهَا وَ نَهَاكُمْ عَنْ أَشْيَاءَ فَلَا تَنْتَهِكُوهَا وَ سَكَتَ لَكُمْ عَنْ أَشْيَاءَ وَ لَمْ يَدَعْهَا نِسْيَاناً فَلَا تَتَكَلَّفُوهَا .

https://www.al-islam.org/nahjul-balagha-part-2-letters-and-sayings/selections-sayings-and-preaching-amir-al-muminin-ali#hadith-n-105

 

Performing ablution in order to read the Qur'an, if there is a reason from the Shari'ah that it is obligatory, then without a doubt, it is accepted. However, it is said that knowing the value and compatibility of ablution with the respect and honoring of the Qur'an cannot bring a religious duty and obligation, rather it can be left to the religious feeling and commitment of religious people to values and spirituality, while in the direction of rising And it was diligent in strengthening their sense of religion and faith.

http://fa.wikifeqh.ir/دست‌زدن_به_قرآن#foot-main49

http://ensani.ir/fa/article/60748/دست-زدن-به-نبشته-هاى-قرآن-بدون-وضو

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41 minutes ago, Ashvazdanghe said:

4.3.7 - The only narration worthy of citation

Among the narrations of this chapter, Mr. Khoei considered only the following narration worthy of citation:

This hadith is graded muwathiq in Milad al-Akhyar, Kashaf al-Israr & Mirat al-Uqool.

I don't know much about this category of hadith. Can fiqh be derived from it?

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