Do you have to do wudhu when Reading Quran on PC?

[Azim-Al-Islam]

When You are readin quran from your PC/Ipod/Mobile phone or Quran tutorials like mount Hira, do you have to be in wudhu?

Or you need 2 b in wudhu when reading quran in book form only

[.: Anna :.]

Salam

bro I moved the thread 2 learn Islam as its more suited insha allah.

From wat I understnd u wouldnt, as ur not reciting or touching the verses... but if u do recite them or touch the screen its better 2 hav it, wallahu alam. You could check a site like sunnipath if there is ne answer insha allah.

[muslimlearner]

what's the difference between reciting and reading anyway? I sometimes recite short surats in my head during my daily life routine. do i need to do wudu?

[Nazias]

what's the difference between reciting and reading anyway? I sometimes recite short surats in my head during my daily life routine. do i need to do wudu?

i do not think so... Allahu Alim! but i say carry on coz you're doing good! i do the same with dhikr! :up:

www.forthesakeofallah.blogspot.com

[muslimlearner]

i do not think so... Allahu Alim! but i say carry on coz you're doing good! i do the same with dhikr! :up:

www.forthesakeofallah.blogspot.com

:up:

[.: Anna :.]

what's the difference between reciting and reading anyway? I sometimes recite short surats in my head during my daily life routine. do i need to do wudu?reciting is wen u say it outloud, moving the lips and sound is coming out.
reading in ur head is like thinking it, u need wudu for the reciting but not for the in the head wallahu alam

[humair3]

salam

what about reading in english?
but i also want to carry a quran on me when i go college so i can read it there , but some ppl say u shouldnt hav ur back to a quran as its disrespactful?
but its in english(with arabic next to it) can i still carry it in my bag or not?
sorry , little off topic
salam

[aboo ishaaq]

as-Salâm 'alaikum wa rahmatullah

The following is quoted and translated from Shaikh al-Albânî’s Tamâm al-Minnah fît-Ta'lîq 'alâ Fiqh as-Sunnah. Inshâ'allah, it should shed some light into this issue concerning the obligation of having ablution (wudū') when touching or reciting the Qur'an.

On pg. 107, under the heading “From What Ablution is Obligated for” the shaikh writes:

I [al-Albânî] say in it , he [Sayyid Sâbiq] mentioned the hadîth «No one touches the Qur'an except a pure [person]» from two routes. Then he said, “The hadîth indicates that touching the mus·haf is not permissible except for whoever was pure. However, ‘pure [person]’ is a collective word [that] applies the one pure from the greater ritual impurity (al-hadath al-akbar) and the one pure from the lesser ritual impurity (al-hadath al-asghar), and it applies to the believer, as well as to whoever does not have any impurity (najâsah) on his body. Evidence is necessary for taking it upon a specific [meaning]. Thus, the hadîth is not a text for prevening the one in a state of lesser ritual impurity from touching the mus·haf.”

[Note: the greater ritual impurity refers to the state of having either urinated or defecated, whereas the lesser ritual impurity refers to the state of having passed gas.]

I [al-Albânî] say the author [Sayyid Sâbiq] summarized these words from the words of ash-Shawkânî concerning the hadîth in [I]Nail al-Awtâr (1/180-181), and they are sound words without any objection to it, except his statement at its end, “Thus, the hadîth is not a text for prevening the one in a state of lesser ritual impurity from touching the mus·haf.” For surely, it is from the words of the author and what is understood of it is that the hadîth is a text concerning preventing the one in a state of greater ritual impurity from touching the mus·haf. And according to this, it is not harmonious with the context of his words because in them he said, “Evidence is necessary for taking it upon a specific [meaning].” And look, he has taken it upon [meaning] the state of greater ritual impurity, so where is the evidence?

So what is closer [to what is correct], and Allah is more knowledgeable, is that the intent of the [word] ‘pure [person]’ in this hadîth is the believer, whether he is in a state of greater or lesser ritual impurity, menstruating, or with impurity (najâsah) on his body due to his (the Prophet’s) statement, may Allah send salutations and peace upon him, «The believer does not become impure» and it is agreed upon regarding its authenticity. The intent is not enabling the polytheist from touching it. Thus, it is like the hadîth, «He prohibited travelling with the Qur'an to the land of the enemy» which is agreed upon as well. ash-Shawkânî has explained the statement concerning this issue in his previously mentioned book, so refer to it for additional verification, if you wish. [end quote]

Then on pg. 116, under the heading “What is Forbidden for the State of Sexual Impurity” the shaikh writes:

His [Sayyid Sâbiq’s] statement, “ … Nothing prevents from touching what contains verses from the Qur'an, such as letters, books of tafsîr, fiqh, or other than them. For surely, these are not called mus·hafs, nor is its forbiddance established for them.

I [al-Albânî] say this answer is built upon the statement concerning the forbiddance of touching the mus·haf on account of [being in a] state of sexual impurity and the compiler [Sayyid Sâbiq] did not mention any evidence for it here. However, in the chapter concerning what ablution is obligated for he indicated that the evidence is his (the Prophet’s) statement, may Allah send salutations and peace upon him, «No one touches the Qur'an except a pure[person]» despite that he was explicit there that the word ‘pure [person]’ is collective carrying diverse meanings and that evidence is necessary to take it according to a specific meaning. Then he took it to mean not in a state of sexual impurity without evidence. We have refuted him there with what contains sufficiency and we clarified the intent of the hadîth there and that it does not indicate forbiddance of touching the Qur'an for the believer at all. So refer to it.[end quote]

Of course, it is preferred that you have wudū' as is demonstrated in many hadîths, such as the one where the Prophet, may Allah send salutations and peace upon him, would not even give salâm to one of his companions until he (i.e., the Prophet) made wudū', and others like it. Shaikh al-Albânî includes having wudū' in his own fiqh book ath-Thamar al-Mustatâb under his section concerning the things having wudū' is recommended for.

And Allah is more knowledgeable.

[humair3]

as-Salâm 'alaikum wa rahmatullah

such as the one where the Prophet, may Allah send salutations and peace upon him, would not even give salâm to one of his companions until he (i.e., the Prophet) made wudū', and others like it. Shaikh al-Albânî includes having wud
And Allah is more knowledgeable.

so u have to hav wudu to even say salam?
i dont understand this?

[aboo ishaaq]

as-Salâm 'alaikum wa rahmatullah,

so u have to hav wudu to even say salam?
No, it’s not a requirement that you have wudū' in order to give your brothers or sisters the salâm. The hadîth I alluded to just shows the concern that Prophet Muhammad had for having wudū' when making dhikr or saying Allah’s name (as-Salâm among the beautiful names of Allah).

[humair3]

salam alakum
this may be off topic, but can any one please tell me on ruling on carrying the quran, bcoz some ppl say u shouldnt carry it in ur backpack, as you got ur back to in which is disraspectful, but what about carrying one in english(although it still has arabic in it, 1side english other side arabic)

is it ok for me to carry one or not?

jazakuallah khar

salam alakum

[aboo ishaaq]

as-Salâm 'alaikum wa rahmatullah,

this may be off topic, but can any one please tell me on ruling on carrying the quran, bcoz some ppl say u shouldnt carry it in ur backpack, as you got ur back to in which is disraspectful, but what about carrying one in english(although it still has arabic in it, 1side english other side arabic) is it ok for me to carry one or not?
As quoted above from Sayyid Sâbiq, “ … Nothing prevents from touching what contains verses from the Qur'an, such as letters, books of tafsîr, fiqh, or other than them. For surely, these are not called mus·hafs, nor is its forbiddance established for them.”

The Qur'an is only the Qur'an when it is contained in the Arabic mus·haf. Translations (even if they contain the actual Arabic text of the Qur'an) are not considered actual Qur'ans, they’re considered books of tafsîr. So, they fall under what is mentioned above and there should be no problem with carrying them in your backpacks or the like.

As for disrespecting the Qur'an, you won’t find many scholars mentioning that having the Qur'an behind you, or even resting it on a clean floor (like that of a masjid for example), falls under “disrespecting the Qur'an”, and Allah is more knowledgeable. What you’ll usually find them mentioning are things like kicking the Qur'an, putting it in a filthy place (like a toilet or similar), using it to walk on, and similar clearly disrepectful acts. All of these acts constitute greater disbelief (kufr akbar) and is enough to take one outside the fold of Islam.

[humair3]

salam alakum,
jazakallah khar bro

[XtasyXpress]

http://qa.sunnipath.com/issue_view.asp?HD=1&ID=2303&CATE=32&redirect=yes

Questions on Touching the Qur’an

Answered by Sidi Sohail Hanif

Can you handle a copy of the Quran without wudhu if it is covered or if you use something e.g. cloth? I understand the same circumstances apply to a mushaf as well as a quran tafsir book? 2. what about handling something which has Quran in/on it? examples may be a clock with surah al-fatihah and first few verses of al-Baqarah on it, a frame for the wall which has part of Ayat-ul-Kursi on it, even a paper with some Qur'an written on it? 3. is it better to write Quran with capital 'Q'? what should our approach be whenever we write such 'sacred' info including writing names of prophets? what about writing generally good things, should there be any extra etiquette without which we would sin?





Assalamu alaykum

1. Yes one can handle a copy of the Qur’an without wudu (without touching it directly, which is haram), provided that if it is covered by something unattached to it, i.e. not the cover. One can also hold a cloth to pick it up with. However, it is prohibitively disliked to use a piece of cloth that one is wearing, for example one’s sleeve. [Hashiya al-Tahtawi, 1:206, Maktaba al-‘Ilm al-Hadith]
2. Books of tafsir may be touched if the tafsir content is greater than the Qur’an content, though it is disliked to touch them without wudu.
3. Objects with Qur’anic verses on them are not the same as a mus-haff (copy of the Qur’an). One may touch these without wudu provided that on does not touch the actual Qur’anic verse which would require wudu to touch.
4. Following the rules of the English language, names of prophets should be written with capitals, the same with the Qur’an. If one takes any specific measures to show reverence to the Qur’an or to any of the prophets of Allah (May the peace and blessings of Allah be on them all) then one can certainly benefit spiritually from this act of reverence and can be rewarded for it.

And Allah knows best.

Sohail Hanif




http://qa.sunnipath.com/issue_view.asp?HD=1&ID=4946&CATE=32&redirect=yes

Can You Recite Any Suras From The Qur'an When You Are Menstruating?

Answered by SunniPath Fiqh Q&A Support Team

Can you recite any suras from the Qur'an when you are menstruating?



In the name of Allah, Most Compassionate, Most Merciful,


From a previous answer:

Rules concerning post-natal bleeding (nifas) and haid:

1. The woman who is in haid or post-natal bleeding (nifas) and bathing is wajib on her, then it is not permissible for her to enter a mosque, to make tawaaf of the Ka'bah, to read the Quran or to touch it. However, if the Quran is in a casing, or wrapped in a cloth, or covered with a cloth jacket which is not stitched to the Quran and which can be removed; then in such a case, the Quran could be touched and could also be carried.

2. The person who does not have wudu, even he cannot touch the Quran. However, he could recite it out of memory.

3. Touching a coin, saucer, amulet (ta'wiz), etc. on which some Quranic verse is written is also not permissible for the above mentioned persons. However, if these things are kept in a packet or container, it is permissible to carry that packet or container.

4. It is not permissible to hold or carry the Quran with the sleeve of the kurta or the edge of a scarf. However, if it is a cloth that is not attached to the body, it will be permissible to carry it with that cloth.

5. It is permissible to read a word from a verse (ayat) or half a verse. However, that half verse should not equal any full verse in length.

6. If the entire Surah Fatihah is recited with the intention of dua, or if any other duas in the Quran are recited with the intention of dua and not with the intention of tilaawat (recitation); then it will be permissible and there is no sin in this. For example, the dua:

"Rabbana aatina fid dunya hasanataw wa fil aakhirati hasanataw wa qinaa adhaaban naar."

and the dua:

" "Rabbana la tu'aakhidhna in naseena aw akhta'naa... till the end which is towards the end of Surah Baqarah or any other dua which is in the Quran. It will be permissible to read all such verses with the intention of dua.

7. It is also permissible to read Dua-e-Qunoot. (the dua which is read in Witr prayer).

8. If a woman is teaching the Quran to girls, then in such a case it will be permissible for her to spell out the words. When she is teaching them to read with fluency, she should not recite the entire verse, but should read one or two words at a time and after every word or two, she should break her breath. She should teach them to read fluently by stopping regularly.

9. It is permissible to read the kalimah, durood, to take the name of Allah, to read istighfaar (repentance), or any other remembrance (dhikr) such as:

"La hawla wa la quwwata illa billahi al-aliyyil azeem."

10. In the period of haid, it is mustahab for a woman to make wudu at the time of prayer, to sit in a clean place and take the name of Allah Ta'ala so that she does not forget the habit of offering her prayer, and when she gets pure she is not reluctant to offer her prayer.

(From The Basic Fiqh of Menstruation)

[XtasyXpress]

http://www.sunnah.org/ibadaat/albani.htm

What is meant in the aayah LA YAMASSUHU ILLAAL MUTAHHAROONA (Sooratul-Waaqi'ah, aayah 79), and what is the ruling regarding taking the Qur'aan to the land of the unbelievers?
Albani says: What is referred to in the aayah is the angels, and it is Allaah's informing us of these angels. It does not refer to the Qur'aan but to the 'Lawhul-Mahfoo' (Preserved Tablet). So this mushaf in the Preserved Tablet is only touched by the Purified Ones, who are the nearest angels. As for the mushaf which is with us, then it is touched by the righteous, the wicked, the believer and the unbeliever. So Allaah ta'aala does not refer here to the people, good and bad, but to the nearest angels.... We find that some of the companions preferred to have wudoo' to touch the Qur'aan - so that shows what is preferable - but to make it obligatory and to say that it is forbidden for a woman in her period to touch the Qur'aan - then that has no proof at all.

Shaykh Hisham Kabbani says: Rather, it is the position of `Ali ibn Abi Talib, Sa`d ibn Abi Waqqas, `Abd Allah ibn `Umar, and the majority of the fuqaha' that wudu' is required to touch the Qur'an, and that touching it without wudu' is not permitted with any part of the body whatsoever. This is reported by Nawawi in al-Majmu` (1:504, 2:80) and Shawkani in Nayl al-awtar (1:207), although the latter also reports that Ibn `Abbas allowed it among the Companions and al-Shu`bi, al-Dahhak, and Zayd ibn `Ali among the Tabi`in.

Ishaq ibn Rahawayh reported from Imam Ahmad, "it is a sunna masnuna" (definite Sunna) that one without wudu' is NOT to read from the Qur'an only because he might touch it. This is proven by the fact that Imam Ahmad had been seen reading from the Qur'an without being in a state of purity, but he did not touch it, rather, he flipped its pages with a stick or a reed. al-Ajurri (d. 360) narrated both reports in Akhlaq ahl al-Qur'an (p. 148 #71-72) from al-Marwazi.

As for the verse quoted, then the verb in that verse is not an indicative statement but an order, as stated in many of the commentaries and confirmed by the following narration from the Prophet: "No one touches the Qur'an except those in a state of purity." (la yamass al-qur'ana illa tahir). Narrated through various chains by Malik in the Muwatta', chapter entitled: The Prophet's order of wudu' for one who touches the Qur'an; also: al-Darimi in the Sunan, Ibn Hibban in his Sahih, al-Hakim in the Mustadrak and he said it is sahih, `Abd al-Razzaq in his Musannaf (#1328), Abu Dawud in al-Marasil, Tabarani and Bayhaqi, and others.

Hafiz al-`Ayni in al-Binaya `ala al-hidaya (1:648) said: "It is narrated by five of the Companions. They are:

`Amr ibn Hazm
`Abd Allah ibn `Umar
Hakim ibn Hizam
`Uthman ibn Abi al-`As
Thawban."
Abu `Ubayd al-Qasim ibn Sallam [d. 224] mentioned it in his book Fada'il al-qur'an (p. 57 ch. 10, p. 244 ch. 67) and also narrated from `Abd Allah ibn `Umar that "he did not take the mushaf in his hand except in a state of purity." It is thus narrated in Ibn Abi Shayba's Musannaf (1:104), al-Jasssas's Ahkam al-Qur'an (3:416), Ibn Qudama in al-Mughni (1:147), and Nawawi in al-Majmu` (2:80).

As for the claim that there is "no proof at all for a woman in her period not to touch the Qur'aan," then this is false as stated by Baghawi from Sufyan al-Thawri and others in Sharh al-Sunna (2:43) and by all those whose position is that purity is required to touch the Qur'an according to the hadith quoted above, and as Shawkani stated in Nayl al-awtar (1:206) it is the consensus (ijma`) of Muslims with the sole dissent of Dawud al-Zahiri, that the junub or person in a state of major impurity is forbidden to touch the mushaf.

[XtasyXpress]

Qur'an: Reciting without Wudu

Answered by Shaykh Faraz Rabbani

At work its easier for me to read the Quran on the internet as I am on the computer for 8 hrs. I was wondering if it is permissible to read the Quran on the internet without wudu'? I asked a local Shaykh and he implied that the obligation of having wudu' is only when one is touching the Quran but not merely reading it without touching it.


Walaikum assalam,

In general, it is permitted to recite the Qur'an without touching it when one is not in a state of minor ritual impurity.

It is superior, when reasonably possible, for one to do wudu.

In a state of major ritual impurity, it is not permitted to recite the Qur'an. [Ala' al-Din Abidin, Gifts of Guidance]

Walaikum assalam,
Faraz Rabbani.

[nopah]

When You are readin quran from your PC/Ipod/Mobile phone or Quran tutorials like mount Hira, do you have to be in wudhu?

Or you need 2 b in wudhu when reading quran in book form only
you dont even need to do wudu when you are reading the actual Quran. There is no basis in the hadith & Quran to tell you this. this is another bidah that has been spreading like wild fire.
so if one is in their period, they cant touch and read Quran? show me where in the hadith?

[nopah]

as-Salâm 'alaikum wa rahmatullah

The following is quoted and translated from Shaikh al-Albânî’s Tamâm al-Minnah fît-Ta'lîq 'alâ Fiqh as-Sunnah. Inshâ'allah, it should shed some light into this issue concerning the obligation of having ablution (wudū') when touching or reciting the Qur'an.

On pg. 107, under the heading “From What Ablution is Obligated for” the shaikh writes:

I [al-Albânî] say in it , he [Sayyid Sâbiq] mentioned the hadîth «No one touches the Qur'an except a pure [person]» from two routes. Then he said, “The hadîth indicates that touching the mus·haf is not permissible except for whoever was pure. However, ‘pure [person]’ is a collective word [that] applies the one pure from the greater ritual impurity (al-hadath al-akbar) and the one pure from the lesser ritual impurity (al-hadath al-asghar), and it applies to the believer, as well as to whoever does not have any impurity (najâsah) on his body. Evidence is necessary for taking it upon a specific [meaning]. Thus, the hadîth is not a text for prevening the one in a state of lesser ritual impurity from touching the mus·haf.”

[Note: the greater ritual impurity refers to the state of having either urinated or defecated, whereas the lesser ritual impurity refers to the state of having passed gas.]

I [al-Albânî] say the author [Sayyid Sâbiq] summarized these words from the words of ash-Shawkânî concerning the hadîth in [I]Nail al-Awtâr (1/180-181), and they are sound words without any objection to it, except his statement at its end, “Thus, the hadîth is not a text for prevening the one in a state of lesser ritual impurity from touching the mus·haf.” For surely, it is from the words of the author and what is understood of it is that the hadîth is a text concerning preventing the one in a state of greater ritual impurity from touching the mus·haf. And according to this, it is not harmonious with the context of his words because in them he said, “Evidence is necessary for taking it upon a specific [meaning].” And look, he has taken it upon [meaning] the state of greater ritual impurity, so where is the evidence?

So what is closer [to what is correct], and Allah is more knowledgeable, is that the intent of the [word] ‘pure [person]’ in this hadîth is the believer, whether he is in a state of greater or lesser ritual impurity, menstruating, or with impurity (najâsah) on his body due to his (the Prophet’s) statement, may Allah send salutations and peace upon him, «The believer does not become impure» and it is agreed upon regarding its authenticity. The intent is not enabling the polytheist from touching it. Thus, it is like the hadîth, «He prohibited travelling with the Qur'an to the land of the enemy» which is agreed upon as well. ash-Shawkânî has explained the statement concerning this issue in his previously mentioned book, so refer to it for additional verification, if you wish. [end quote]

Then on pg. 116, under the heading “What is Forbidden for the State of Sexual Impurity” the shaikh writes:

His [Sayyid Sâbiq’s] statement, “ … Nothing prevents from touching what contains verses from the Qur'an, such as letters, books of tafsîr, fiqh, or other than them. For surely, these are not called mus·hafs, nor is its forbiddance established for them.

I [al-Albânî] say this answer is built upon the statement concerning the forbiddance of touching the mus·haf on account of [being in a] state of sexual impurity and the compiler [Sayyid Sâbiq] did not mention any evidence for it here. However, in the chapter concerning what ablution is obligated for he indicated that the evidence is his (the Prophet’s) statement, may Allah send salutations and peace upon him, «No one touches the Qur'an except a pure[person]» despite that he was explicit there that the word ‘pure [person]’ is collective carrying diverse meanings and that evidence is necessary to take it according to a specific meaning. Then he took it to mean not in a state of sexual impurity without evidence. We have refuted him there with what contains sufficiency and we clarified the intent of the hadîth there and that it does not indicate forbiddance of touching the Qur'an for the believer at all. So refer to it.[end quote]

Of course, it is preferred that you have wudū' as is demonstrated in many hadîths, such as the one where the Prophet, may Allah send salutations and peace upon him, would not even give salâm to one of his companions until he (i.e., the Prophet) made wudū', and others like it. Shaikh al-Albânî includes having wudū' in his own fiqh book ath-Thamar al-Mustatâb under his section concerning the things having wudū' is recommended for.

And Allah is more knowledgeable.
salam akhi,
can you please provide hadith quotation from the book regarding prohibition of touching/reading Quran dzikir w/o wudu?

[aboo ishaaq]

salam akhi,
Wa 'alaikum as-salâm.


can you please provide hadith quotation from the book regarding prohibition of touching/reading Quran dzikir w/o wudu?
Allah is more knowledgeable, but I think you may have quoted the wrong post. Perhaps you meant to quote XtasyXpress who just posted a number of statements trying to establish the prohibition of touching the Qur'an without wudū'. Most of which, incidentally, contains little or no evidence to prove such prohibition.

The quotes I posted from Tamâm al-Minnah by Shaikh al-Albânî show that there is no real evidence to show this prohibition.


Now, in reply to the articles posted by XtasyXpress:

Being that the hadîth «No one touches the Qur'an except the pure [person],» Shaikh al-Albânî has already been discussed in the quotes I translated and posted, I will leave it to what has already been posted.

As for the verse from sūrah al-Wâqi'ah, then this is what some of the scholars of tafsîr have said about it:

In Tafsîr al-Qur'ân al-'Adhîm (http://www.qurancomplex.org/Quran/tafseer/Tafseer.asp?nSora=56&t=katheer&l=arb&nAya=79#56_79), Ibn Kathîr states, “«Surely it is certainly a noble Qur'an» means: surely this Qur'an which was sent down to Muhammad is certainly a tremendous book. «In a hidden book» means: exalted in a respected, preserved, exalted book. Ibn Jarîr (at-Tabarî) said, ‘Ismâ'îl bin Mūsâ narrated to me: Sharîk informed us from Hakîm—he is Ibn Jubair—from Sa'îd bin Jubair, from Ibn 'Abbâs: «No one touches it except the purified [ones]» He (Ibn 'Abbâs) said: The Book which is in the sky.’ al-'Awfî said, from Ibn 'Abbâs, «[No one touches it] except the purified [ones]» means: ‘The angels.’ Anas, Mujâhid, 'Ikrimah, Sa'îd bin Jubair, ad-Dahhâk, Abush-Shu'athâ’ Jâbir bin Zaid, Abū Nahîk, as-Suddî, 'Abdur-Rahman bin Zaid bin Aslam, and others said similarly.”

In his tafsîr (http://www.qurancomplex.org/Quran/tafseer/Tafseer.asp?l=arb&t=baghawi&nSora=56&nAya=79#56_79), Imam al-Baghawî states, “«No one touches it» meaning that hidden book. «Except the purified [ones]» and they are the angels described with purity. This has been narrated from Anas, and it is the statement of Sa'îd bin Jubair, Abil-'Âliyah, Qatâdah, and Ibn Zaid, that they are the angels. Hassân narrated from al-Kalbî, he said: They are the righteous, noble scribes. Muhammad bin al-Fudail narrated from him, no one reads it except the monotheists. 'Ikrimah said: Ibn 'Abbâs used to prohibit that the Jews and the Christians have the possibility of reading the Qur'an. … A people said its meaning is no one touches it except the purified [people] from those with ritual impurity and sexual impurities. The literal meaning of the verse is negation, and its meaning is prohibition. They said it is not permissible for the one in a state of sexual impurity, nor the menstruating [woman], nor the one who is in a state of ritual impurity to carry the mus·haf or touch it; and it is the statement of 'Atâ', Tâwūs, Sâlim, al-Qâsim and many of the people of knowledge. Mâlik and ash-Shâfi'î speak of it as well. al-Hakam, Hammâd, and Abū Hanîfah said it is permissible for the one in a state of ritual or sexual impurity to carry or touch the mus·haf. And the first is the statement of most of the scholars of fiqh.”

In Taisîr al-Karîm ar-Rahman (http://www.qurancomplex.org/Quran/tafseer/Tafseer.asp?l=arb&t=saady&nSora=56&nAya=79#56_79), Shaikh as-Sa'dî said, “«No one touches it except the purified [ones]» meaning: no one touches the Qur'an (which is in al-Lawh al-Mahfūdh) except the noble angels who Allah purified from bane, sins, and shames.”

You’ll find many other books of tafsîr which say the same thing.

I find it amusing how one of the articles posted by XtasyXpress refers to Imam ash-Shawkânî’s Nail al-Awtâr considering the fact that Imam ash-Shawkânî has extensive discussion concerning this issue in that book (something that Shaikh al-Albânî mentioned in the quotes I translated), much of which is left out and not mentioned at all.

For example, Imam ash-Shawkânî mentions that the explicit narrations that exist which may prove that touching the mus·haf without wudū' are all weak, with disconnected/severed chains, thus cannot be used a evidence.

As for what’s mentioned at the end of the article, here’s what Imam ash-Shawkânî actually said:

Concensus has come that it is not permissible for the one in a state of greater ritual impurity (i.e., he has urinated or defecated) to touch the mus·haf and Dâwud differred in that. Those who prevent the one in a state of sexual impurity [from touching the mus·haf] conclude [so] by His statement, exalted is He, «No one touches it except the purified [ones]» and it is not completed except after making the personal pronoun return to the Qur'an. What is apparent is that its return is to the book, which is al-Lawh al-Mahfūdh because it is the closest [to the personal pronoun, which is in accordance with Arabic grammar rules] and the purified ones are the angels. … If its return to the Qur'an was unobjectionable, to be more exact, it certainly would be its evidences for what is sought; i.e., preventing the one in a state of sexual impurity from touching it [but that is] not indisputable, because the purified one is one who is not impure (najis) and the believer is never najis due to the hadîth «The believer does not become najis» and it is agreed upon. Thus, it is not correct to take ‘the purified one’ to mean the one who is not in a state of sexual impurity, or one menstruating, or one in a state of ritual impurity, or one with an impure substance [on his body]. Rather, its meaning for this hadîth is specific to mean one who is not a polytheist, just as in His statement, exalted is He, «Surely the polytheists are impure (najis)» and the hadîth prohibiting travelling with the Qur'an to the land of the enemy. [end quote]

Imam ash-Shawkânî’s discussion continues, but what’s been quoted here should be sufficient.

[nopah]

my bad jazzakulah khairin :D