Respecting The Symbols Of Islaam

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#1 [Permalink] Posted on 30th October 2011 21:40

1) Salaah on Prayer Mats with Images on Them

Fatwa of Mufti Nizaamuddeen (Deoband): To stand or prostrate on prayer mats with pictures of the ka'bah or green dome etc on them is not permisible. The ka'bah and the green dome are salient features of islaam and to honour and respect all salient features of islaam is waajib.

The impermissibilty of trampling on an honoured and respected item is clear since it is regarded as defamation. Even though both these images are not the actual ka'bah and the green dome but since they are a reflection of the original, any form of disrespect or defamation shown to them will be tantamount to defamation and disrespect to the original.

Since it is not permissible to make sajdah on the physical ka'bah itself for the fact that it is not established for making sajdah upon but rather only for sajdah to be made in its direction. This is also done since it is prescribed so otherwise it cannot be comprehended logically since the sajdah is not even done to the ka'bah but rather to Allah. For this reason it will be regarded as shirk for one to prostrate to the ka'bah. So to prostrate to or on the green dome will all the more be regarded as shirk and impermissible. (durrul mukhtaar)

Since these images are a reflection of the original of both these salient features thus it will be prohibited to make sajdah on these images. If the action of prostrating on these images is not shirk then it will definitely create a suspicion of shirk and this suspicion is also prohibited.

The only instance in which it would be permissible to make sajdah on such mats is when the images are not very clear. Under the condition that one does get ingrossed in the images.

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#2 [Permalink] Posted on 30th October 2011 21:59

Many don't consider respecting items as we do.

We show respect to verses of the Quran and Hadith.

Some say you can drag the Quran on the floor and they give evidence, SubhanAllah. I don't need to say which sect they are.

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#3 [Permalink] Posted on 30th October 2011 22:07

I was doing tawaf and there was this man doing Salah with the Quran on the floor between his feet. I was shocked at seeing that so.I went behind him.a took the Quran and put it on the shelves provided in the grand haram. After I completed my tawaf and he completed his Salah, I went back.to him and told him that I took his Quran. He didn't understand a word I said but was upset that he lost his marker. Luckily, I was able to get back the same Quran for him and made him.understand that he should not be treating the words of Allah like so.

I found this to be a common practise there.

Many in the middle east just place the Quran on the floor like its a novel. Amazing.

Who needs clear cut evidence of placing the Quran high?

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#4 [Permalink] Posted on 31st October 2011 10:01

2) Touching/Reciting the Quran in a State of Impurity (Needing Wudu or Ghusl)

Summary

1) It is not permissible to physically touch the Qur'aan if the person is unclean and in need of Wudhu. However according to Imam Abu Haneefa (RA) it would be permissible to touch the Sleeve (or covering) which is not permanently attached to the Qur'aan but Imam Malik (RA) & Imam Shaf'ae (RA) don't permit this.

2) It is permissible to recite the Qur'aan from memory (without Wudhu).

2) It is not permissible to physically touch or recite the Qur'aan if the person is unclean and in need of Ghusl, whether the state of uncleanliness is due to sexual defilement (Janabah), Menustral bleeding or post-partum bleeding.

3) If the woman is a Hafidfha of the Qur'aan and there is a danger that she may forget the Qur'aan if she doesn't recite (during her menstrual periods) then Mufti Ibraheem Desai (DB) recommends the following two methods:

a) She may use a cloth to hold the Qur'an and look inside while reciting in the mind. She should not move her lips.

b) She can sit next to someone who is reciting and listen to that person.

4) It is also not permissible to touch the translation ONLY of the Qur'aan in the state of impurity.

From Qur'aan :

)إِنَّهُ ۥ لَقُرۡءَانٌ۬ كَرِيمٌ۬ (٧٧) فِى كِتَـٰبٍ۬ مَّكۡنُونٍ۬ (٧٨) لَّا يَمَسُّهُ ۥۤ إِلَّا ٱلۡمُطَهَّرُونَ (٧٩
It is surely the Noble Qur'an (recorded already) in a protected book [the Preserved Tablet] that is not touched except by the purified ones [the angels] .... 77-79)

From Sunnah:

عن حکیم بن حزام ان النبی لما بعثہ والیاً الی الیمن قال لا تمس القرآن الا وانت طاھر

(مستدرک حاکم)

Sayydina Hakim Ibn Hizam (RA) narrates that I was deputed as a Wali towards Yemen by the Prophet (Sallaho Alaihe Wassallam) and he said, "Don't touch the Quraan unless you are Taahir (clean from impurity)." [Mustadrak]

عن عبداللہ بن عمر ان رسول اللہ قال لا یمس القرآن الا طاھر

(رواہ الطبرانی)

Sayydina Abdaullah Ibn Umar (RA) narrates that the Prophet of Allah (Sallaho Alaihe Wassallam) said, 'Don't touch the Qur'aan except in the state of purity.' [Tabarani]

عن عبداللہ بن ابی بکر بن حزم ان فی کتاب الذی کتبہ رسول اللہ لعمرو بن حزم لا یمس القرآن الا طاھر

(موطا امام مالک)

Abdullah Ibn Abi Bakr Ibn Hazm (RA) narrates that the Prophet of Allah (Sallaho Alaihe Wassallam) wrote in a letter to Sayyidina Amr Ibn Hazm (RA) that the Qur'aan should not be touched except in the state of purity. (Muwatta Imam Malik)

عن انس بن مالک قال خرج عمر متقلد السیف فقیل لھ ان ختنک واختک قد صبوا فاتاھما عمر و عندھما رجل من المھاجرین یقال لھ خباب و کانو یقرون طھ فقال اعطونی الکتاب عندکم اقراہ و کان عمر یقرا الکتاب فقالت لھ اختھ انک رجس ولا یمسھ الا المطھرون فقم فاغتسل او توضا فقام عمر فتوضا ثم اخذ الکتاب فقراطھ (دارقطنی)

The story of Sayyidina Umar (RA) is well known that when he asked for the Quraan, his Sister (RA) insisted for him to purify himself and he then did Wudhu before touching the Quraan. The version from Dar-Qutni is narrated above.

From Maariful Qur'aan of Mufti Shafi Usmani (RA):

إِنَّهُ ۥ لَقُرۡءَانٌ۬ كَرِيمٌ۬ (٧٧) فِى كِتَـٰبٍ۬ مَّكۡنُونٍ۬ (٧٨) لَّا يَمَسُّهُ ۥۤ إِلَّا ٱلۡمُطَهَّرُونَ (٧٩)

(It is surely the Noble Qur'an (recorded already) in a protected book [the Preserved Tablet] that is not touched except by the purified ones [the angels] ....[ 77-79)

Verses [75-76] constituted oath and the current set of verses is the subject of the oath (jawab-ul-qasam]. The Qur'an is a noble and glorious Book. The verse refutes the assumption of the pagans that this Book has been forged by a human being or that [God forbid!] it is a speech inspired by the devil.

The phrase كِتَـٰبٍ۬ مَّكۡنُونٍ۬ 'a protected book' refers to lawh mahfiiz [Le. the Preserved Tablet]. لَّا يَمَسُّهُ ۥۤ إِلَّا ٱلۡمُطَهَّرُونَ (that is not touched except by the purified ones ... 56:79). Two issues require clarification here. The commentators have different views about them, because the structure of verse 78 and 79 has two possibilities grammatically: The first possibility is that the phrase 'that is not touched except by the purified ones' is the qualification of the Preserved Tablet referred to in the previous verse. In this case, 'the purified ones' can refer only to angels, and the phrase 'not touched' cannot be taken in its literal sense of physical touch; it would rather mean 'being aware of'. The sense of the verse would be that no one is aware of the Preserved Tablet and its contents except the purified angels. (Qurtubl) This interpretation is adopted in Bayan-ul-Qur'an as well. The second possibility is that the phrase 'that is not touched except by the purified ones' is taken as a qualification of the Qur'an referred to in the previous verse. In this case the word Qur'an would refer to the scrolls or scripts in which it is written, and 'not touched, will remain in its literal sense of referring to physical touch by hand etc. The sense would be that the Script of the Qur'an is not touched by anyone except by the purified angels who bring revelation to the Prophet . Since this interpretation does not need to take the word 'touch' in its figurative sense, Qurtubi and some other commentators have preferred this interpretation. Imam Malik (RA) says, 'The best interpretation of verse [77 and 78] I have ever heard is what is mentioned in Surah 'Abas (80) verses [13-16]: فِى صُحُفٍ۬ مُّكَرَّمَةٍ۬ (١٣) مَّرۡفُوعَةٍ۬ مُّطَهَّرَةِۭ (١٤) بِأَيۡدِى سَفَرَةٍ۬ (١٥) كِرَامِۭ بَرَرَةٍ۬ (١٦)

(It is [recorded] in those scripts [of the Preserved Tablet] that are honoured, exalted, purified, in the hands of those scribes who are honourable, righteous.)

The second issue that requires consideration in this verse is what is meant by the phrase 'the purified ones'. A large group of the Companions, their followers and leading authorities on Qur'anic commentary think that the referent of 'the pure ones' are the angels who are purified of the dross and adulteration of sins, and who are innocent. This is the view of Sayyidna Anas (RA), Sa'id Ibn Jubair (RA) and of Sayyidna Ibn 'Abbas (RA) Imam Malik (RA) has also adopted this view .

Some of the commentators think that Qur'an refers to the copy of the Holy Book that is in our hands, and the referent of the word 'mutahharun' ('purified ones) are people free from minor impurity and major impurity. Minor impurity means to be without Wudhu and minor impurity can be cleansed by making Wudhu' or tayammum [cleaning with dust]. Major impurity refers to the state of impurity which is caused by sexual intercourse, lustful discharge of semen during sleep, and menstrual and postpartum discharges. Ghusl (having bath) is the only means of achieving purity from this state. This interpretation is placed on the text by 'Ata' (RA), 'Taus (RA), Salim (RA) and Muhammad Baqir (RA). In this case, although verse "that is not touched except by the purified ones ... 56:79) is a declarative sentence, it is in fact used in the sense of prohibiting human beings to touch the Qur'an without being free from the minor and major impurities: The person who wishes to touch the Qur'an needs to be purified of the visible as well as the invisible impurities by taking Wudhu', tayammum or ghusl, as required. Qurtubi and Mazhari prefer this interpretation.

In the incident of Sayyidna 'Umar's (RA) embracing Islam, we come across the part of the story where he asked his sister to give him the pages of the Qur'an, she recited verse [79] of this Surah, refused to give him the pages and said 'only the pure ones can touch it'. As a result, he was forced to take a bath, and then recite the contents of the pages. This incident also lends support to the last interpretation. The versions of the Tradition that prohibit the impure people from touching the Qur'an are put forward by some authorities to argue in favour of the last interpretation.

However, since Sayyidna Ibn 'Abbas (RA), Anas (RA) and others have a different view about the interpretation of this verse, as mentioned above, many scholars did not base the prohibition of touching the Qur'an without ablution on verse [79]. Rather, the prohibition is established by the following Traditions:

Imam Malik cites, as evidence, the Holy Prophet's letter in his Muwatta' which he wrote to 'Amr Ibn Hazm. It contains the following statement: لا یمس القرآن الا طاھر "Only a clean one may touch the Qur'an". Ruh-ul-Ma'ani gives the following references: Musnad of 'Abdurrazzaq, Ibn Abi Dawud and Ibn-ul-Mundhir, Tabarani and Ibn Marduyah record a Tradition on the authority of 'Abdullah Ibn 'Umar & that the Messenger of Allah (salallahu 'alayhi wasallam) said: لا یمس القرآن الا طاھر (Only a clean one may touch the Qur'an.)

Some Rulings about touching the Holy Qur'an

(1) On the basis of the foregoing Prophetic Ahadith, the overwhelming majority of the 'Ummah and the four major schools concur that 'purity' is a condition for the permissibility of touching the Holy Qur'an and it is not allowed to touch it in a state of impurity. It means that before touching the Holy Qur'an, one must make sure that no najasah (i.e. things declared by Shari'ah as filth) is attached to one's hand, and that he or she is in the state of Wudhu' and is not in the state of Janabah. (the state in which it is obligatory to take bath.) .The divergence of interpretation referred to earlier is only in connection with whether or not verse [79] can be the basis of such a prohibition. Some jurists think that the verse as well as the relevant Traditions bear the same sense, hence they use them as supportive of each other in evidence of their ruling. Others, on account of divergence of interpretation among the Companions, exercised precaution in using the Qur'anic text as evidence in support of their ruling. But because of the Traditions, they ruled that touching the Qur'an without ablutions is impermissible. In sum, there are no differences in their rulings. The differences are only in supportive evidence of these rulings.

(2) If the Qur'an is in a cover which is sewn or permanently attached to it in some way, it is not permitted - according to the four major schools - for an unclean person to touch it without ablutions. If however the Qur'an is covered in something that is not permanently attached to it, an unclean person may, according to Imam Abu Hanifah, touch it without ablutions. However, according to Imams Malik and Shafi'i, an unclean person is not permitted to touch it before taking ablutions. [Mazhari]

(3) If a person is wearing a garment, it is not lawful for him to touch the Qur'an with his sleeves or skirt if he is unclean. However, he may touch it with a handkerchief or-a sheet. [Mazhari]

(4) Scholars have ruled it which is proved by this very verse with grater force that a person in the state of janabah (sexual defilement) and a woman in the state of menstruation or postpartum bleeding cannot recite it, even from memory until bath has been taken, because if it is obligatory to honour the written letters of the Holy Qur'an by touching them only in the state of purity, its spoken words deserve the same honour with greater importance. The requirement of this honour should have been that even in the state of minor impurity a person should not be allowed to recite the Holy Qur'an. But Sayyidna Ibn 'Abbas and 'Ali (RA) report that the Holy Prophet ii recited the Qur'an without Wudhu. On this basis, the jurists have ruled that it is permissible to recite it without Wudhu, (But in the case of major impurity the rule will remain intact.). [Mazhari]

From Tafseer of Imam Qurtubi (RA):

quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=KORT...

اخْتَلَفَ الْعُلَمَاء فِي مَسّ الْمُصْحَف عَلَى غَيْر وُضُوء , فَالْجُمْهُور عَلَى الْمَنْع مِنْ مَسّه لِحَدِيثِ عَمْرو بْن حَزْم . وَهُوَ مَذْهَب عَلِيّ وَابْن مَسْعُود وَسَعْد بْن أَبِي وَقَّاص وَسَعِيد بْن زَيْد وَعَطَاء وَالزُّهْرِيّ وَالنَّخَعِيّ وَالْحَكَم وَحَمَّاد , وَجَمَاعَة مِنْ الْفُقَهَاء مِنْهُمْ مَالِك وَالشَّافِعِيّ . وَاخْتَلَفَتْ الرِّوَايَة عَنْ أَبِي حَنِيفَة

The scholars have differed on the matter of touching the (Mushaf of) Qur'aan without Wudhu with the Jamhoor (Majority) prohibiting the touching due to the Hadeeth of Amr Ibn Hazim (RA) and this was the Madhab of Ali (RA), Ibn Masud (RA), Sa'd Ibn Abi Waqas (RA), Saeed Ibn Zaid (RA), Ata (RA), Zahri (RA), Nakhai (RA), Hakam (RA) and Hammad (RA). And from the group of Fuqaha amongst them Malik (RA) & Shafi'ee (RA); a differing opinion has been narrated from Abu Haneefa (RA).

Note: See Summary 1 about the opinion of Imam Abu Haneefa (RA).

Verdict of Shaykhul-Islam Ibn Taymiyyah (RA):

http://feqh.al-islam.com/Display.asp?DocID=27&MaksamID=26&ParagraphID=118&Sharh=0

مَسْأَلَةٌ : عَنْ الْإِنْسَانِ إذَا كَانَ عَلَى غَيْرِ طُهْرٍ ، وَحَمَلَ الْمُصْحَفَ بِأَكْمَامِهِ لِيَقْرَأَ بِهِ ، وَيَرْفَعُهُ مِنْ مَكَان إلَى مَكَان هَلْ يُكْرَهُ ذَلِكَ ؟ وَإِذَا مَاتَ الصَّبِيُّ وَهُوَ غَيْرُ مَخْتُونٍ هَلْ يُخْتَنُ بَعْدَ مَوْتِهِ ؟

. وَأَمَّا إذَا حَمَلَ الْإِنْسَانُ الْمُصْحَفَ بِكُمِّهِ ، فَلَا بَأْسَ ، وَلَكِنَّهُ لَا يَمَسُّهُ بِيَدَيْهِ . وَلَا يُخْتَنُ أَحَدٌ بَعْدَ الْمَوْتِ .

Issue: A person is not Taahir (clean) and he holds the (Musah of) Qur'aan with a sleeve (external) and reads from it and he moves the Mushaf from place to place, is there any Karahah in it? And a young boy passed away without being circumcised, should he be circumcised after death?

Answer: If a person holds the Mashaf with a sleeve there is nothing wrong with it but he shouldn't touch it with his hands. There is no circumcision of a person after death.

Verdict of Mufti Ibraheem Desai (DB) for Hafidha Women:

www.askimam.org/fatwa/fatwa.php?askid=0f00c2c8f7addb008a3...

I have read in one of the answers that you had given to someone that a woman in her menses is neither allowed to touch nor recite quran. I have learning quran by heart and according to my muallima it is allowed under such circumtances to recite listen and recite quran without touching its letters? please reply to me as soon as possible as i will have to miss my tajweed classes.

A) It is not permissible for a woman to touch the Qur'an or recite it during her menstrual cycle. If she is a hafiza of the Quran and is afraid that she will forget if she doesn't recite, then the scholars have stated two methods to be saved from this harm.

1. She may use a cloth to hold the Quran and look inside while reciting in the mind. She should not move her lips.

2. She can sit next to someone who is reciting and listen to that person.

It is not permissible to touch or recite the Quran in the state of menses.

Dar al-Mukhar (1:1720174)

Fatawa Raheemiya (4:49) Darul Ishaat

( و ) يحرم به ( تلاوة القرآن ) ولو دون آية على المختار ( بقصده ) فلو قصد الدعاء أو الثناء أو افتتاح أمر أو التعليم ولقن كلمة كلمة حل في الأصح ، حتى لو قصد بالفاتحة الثناء في الجنازة لم يكره إلا إذا قرأ المصلي قاصدا الثناء فإنها تجزيه ؛ لأنها في محلها ، فلا يتغير حكمها بقصده ( ومسه )...(ولا يكره النظر إليه ) أي القرآن ( لجنب وحائض ونفساء ) لأن الجنابة لا تحل العين (در المختار)

And Allah knows best.

Wassalam, Ml. Ehzaz Ajmeri, Student Darul Iftaa, Checked and Approved by: Mufti Ebrahim Desai, Darul Iftaa, Madrassah In'aamiyyah

Verdict of Shaykh Bin-Baaz (RA):

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 Quraan 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 Quraan 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 Quraan, because it was narrated from the Prophet (peace and blessings of Allaah be upon him) that nothing ever kept him from reciting Quraan 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 Quraan 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 Quraan from memory but she should not touch the Mus-haf.

Source: Fataawa al-Shaykh Ibn Baaz, 10/150
Verdict of Shaykh Salih Al-Munajjid:

www.islam-qa.com/en/ref/22829

Q) I know that it is not permissible to touch the Mus-haf (copy of the Quraan containing Arabic text only) unless one has wudoo', but does this ruling apply to single verses or books of Tafseer (Quraanic commentary) or books of Seerah (Prophet's (salallahu 'alayhi wasallam) biography) etc?

Praise be to Allaah.

It is not permissible for a person who is in a state of impurity to touch a single aayah because the ruling on that is the same as the ruling on the Mus-haf. But if there are other things written alongside the aayah, as in books of Tafseer and Fiqh, then the ruling depends on which is the greater; if there is more Quraan than anything else, then it is haraam to touch it without wudoo, but if there is more of writings other than Quraan, then it is permissible to touch it.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 'Anything on which there is Quraan comes under the same rulings as the Mus-haf if there is only Quraan on it, but if other things are written on it as well as Quraan, then the ruling depends on which is the greater. It is permissible to touch books of tafseer, hadeeth, fiqh and essays in which there is some Quraan.' (Sharh al-'Uddah, 1/385).

Islam Q&A

Praise be to Allaah.

It is not permissible for anyone who does not have wudoo' (whether they are menstruating or otherwise) to touch the Mus-haf according to the majority of scholars, because the Prophet (peace and blessings of Allaah be upon him) said: "No one should touch the Mus-haf except one who is in a state of purity." Narrated by Maalik in al-Muwatta', 468; classed as saheeh by al-Albaani in Irwa' al-Ghaleel, 122.

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid

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#5 [Permalink] Posted on 31st October 2011 10:03

Touching the Qur'an with Wudu is Wajib (with proof) - http://www.youtube.com/watch?v=1KSzDu0eAbk&feature=player_embedded

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#6 [Permalink] Posted on 31st October 2011 10:05

Touching an iPhone or PC which has Qur'an stored on its Memory without Wudu‏

Question:

I recently downloaded the Quran application onto my iPhone and have the entire Qur'an saved both in audio and digital forms. I have two questions: Firstly, do I need to have Wudu in order to touch my iPhone, or is wudu required only when the app is open? Secondly, would it be impermissible to take the phone to the lavatory given that the entire Qur'an is stored in digital form on its memory?

Answer:

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

1) The position of all four Sunni schools of Islamic law is that it is unlawful (haram) to touch any part of a textual copy of the Qur'an (mushaf) without being in a state of minor ritual purity (wudu), as a way of honouring the book of Allah. The majority of the Imams of Qur'anic exegesis (mufassirun) state that the verses: 'It is surely the Noble Qur'an, (recorded already) in a protected book (i.e. the Preserved Tablet) that is not touched except by the purified ones (the angels). A revelation from the Lord of the worlds' (Qur'an: 56/77-80) refers also to physically touching the Qur'an. Moreover, Imam Malik (Allah have mercy on him) relates in his Al-Muwatta that the Messenger of Allah (Allah bless him & give him peace) wrote a letter to Amr ibn Hazm (Allah be pleased with him), in which he said, 'None should touch the Qur'an except one who is in a state of purity.' (Al-Muwatta no: 534)

Apart from the Mushaf, if a complete verse of the Qur'an is written or inscribed on something else such as a wall, piece of paper, slate or coin [m: and by extension, if the Qur'an is stored electronically in a digital format on an iPhone, PC or some other device, since it can not be classed a Mushaf], there are two opinions of classical Hanafi jurists (fuqaha) regarding its ruling:

Some jurists are of the view that in addition to the Mushaf itself, it is not permitted to touch an item on which a complete verse of the Qur'an is inscribed. It is stated in Maraqi al-Falah: 'Likewise Wudu is mandatory in order to touch a Mushaf, and even [to touch] a verse inscribed on a coin or wall due to the statement of Allah Most High, 'it is not touched except by the purified ones' whether [to touch] the inscribed part or the blank space. Some of our [Hanafi] scholars, however, stated that what is prohibitively disliked for the ritually impure is to touch the actual area where the text is written and not the blank space because one is not touching the Qur'an literally. The correct position is that touching the blank space is akin to touching the text itself [in that both are not permitted].' (See: (Maraqi al-Falah with the commentary of Tahtawi P: 82)

Acknowledging that some Hanafi jurists limit the prohibition of touching to the actual area where the Qur'anic text is inscribed, Imam Shurunbulali in the above passage explains that the correct position is that if a verse is written on anything besides the Mushaf, on a slate for example, then not only is it prohibited to touch that part of the slate where the verse is inscribed but the whole slate itself. Based on this, if the Qur'an application is activated and the verses appear on the screen of an iPhone, PC or other electronic devices, it is not permitted to touch the device without Wudu.

The second opinion within the Hanafi School is that if Qur'anic verses are inscribed on something other than a Mushaf, then it is only impermissible to touch that part of the item where the verses are inscribed and not the whole item. Imam Ibn Abidin (Allah have mercy on him), quoting Halabi and Al-Bahr al-Ra'iq, states:

'... It is not unlawful in other than a Mushaf [to touch] except the area where the verses are inscribed.' (Radd al-Muhtar ala 'l-Durr al-Mukhtar 1/173)

This position, chosen by Imams Ibn Abidin, Ibn Nujaym and others, can be acted upon given the need and widespread usage of digital forms of the Qur'an. It is, however, superior and closer to propriety when possible to take precaution and act upon the first position. Based on this, once the verses of the Qur'an appear on the screen, it will not be permitted to touch the area where the actual text appears without Wudu. Touching other parts of the iPhone or device, however, will be permitted.

Note that if the Qur'an application is not activated and hence the verses do not appear on the screen, then it is totally permitted to touch the device including the screen without Wudu.

2) As for taking to the lavatory/toilet a phone which has Qur'anic verses, Hadiths, Prophetic supplications, etc stored on its memory, if the application is not running and the text is not visible on the screen, then it is permitted. However, taking the phone into the lavatory with the text visible on the screen is highly disrespectful and blameworthy. It is stated in Al-Fatawa al-Hindiyya:

'It is [prohibitively] disliked to enter a lavatory with a finger ring on which the name of Allah Most High or some part of the Qur'an is inscribed.' (Al-Fatawa al-Hindiyya 1/50)

And Allah Knows Best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

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#7 [Permalink] Posted on 31st October 2011 10:21

Q)

1. Can a person point his feet to the Ka'ba as long as he is behind a wall and also if he is in a masjid? If it is not permissible, please say why.

2. Can a person relieve himself in the toilet while facing the Ka'ba if the toilet is enclosed? If not please say why.

A)

1. Generally, stretching one's feet towards a person is a sign of disrespect. Similarly, stretching one's feet in the direction of Qiblah, be it behind a wall or in a Masjid is disrespectful to the Ka'bah.

2. According to Imam Abu Hanifa (RA), it is prohibited to have our front or back facing toward the Qibla as expressly mentioned in the Hadith. [the Prophet (peace and blessings of Allaah be upon him) said: "When one of you sits to relieve himself, let him not face towards the qiblah or turn his back towards it." Narrated by Ahmad and Muslim.]

And Allah Ta'ala Knows Best.

Mufti Ebrahim Desai

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#8 [Permalink] Posted on 31st October 2011 13:39

Kissing the Mus-haf

Shaykh Ibn Baz رضي الله عنه:

Praise be to Allaah.

We do not know of any evidence (daleel) to suggest that it is prescribed in sharee'ah to kiss it, but if a person does so, there is nothing wrong with that. It was narrated that the great Sahaabi 'Ikrimah ibn Abi Jahl used to kiss the Mus-haf and say, "This is the word of my Lord." Whatever the case, there is nothing wrong with kissing it, but it is not prescribed to do so and there is nothing to indicate that it is prescribed in sharee'ah. But if a person kisses it as an act of veneration and respect if it falls from his hand or from a high place, there is nothing wrong with that, in sha Allaah.

Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh al-'Allaamah 'Abd al-'Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p.

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#9 [Permalink] Posted on 31st October 2011 13:40

Shaykh Mutawalli Ad-Darsh:

Q: Is it Bid'ah to kiss the Holy Qur'an when opening and closing it?

A: No, it is not a Bid'ah.

Imam an-Nawawi reported that when Ikrimah (may Allah be pleased with him) used to see the Holy Qur'an, he used to put it on his head and kiss it and show a great deal of respect for it, saying "This is the book of Allah, this is the book of Allah."

From this Imam as-Suyuti said it is good to kiss the Holy Qur'an, also drawing an analogy with the black stone in the Ka'bah. Both are to be seen as a gift from Allah.

Similarly, in the same way that we kiss our children to show affection and love, it is a sign of our devotion and love for Allah to kiss the Holy Qur'an.

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#10 [Permalink] Posted on 31st October 2011 13:41

Mufti Ebrahim Desai:

Q: is it better to kiss the Quran before or after reading it? What about with other Islamic Books?

A: Kissing the Quran and other Islamic books before and after reading them is a mark of respect.

Was salaam

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#11 [Permalink] Posted on 31st October 2011 13:53

My mum was given a copy of the Quran once, she took it and kissed it out of respect. She was hammered down and was told that it was biddah.

Since that day, she knew never to listen to these type of religious people.

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#12 [Permalink] Posted on 31st October 2011 17:54

Quote:

There is no taqwa with out the respect of the symbols of Allah.

Above Quote from a talk by Shaykh Riyadhul Haq; Respect in Islam.

Yet you get these pious looking people who openly disrespect all of the above mentioned.

Any body care to guess who these people are.
Hint: they will ask you for evidence.

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#13 [Permalink] Posted on 1st November 2011 13:20

Respect in Islam - Shaykh Riyadh Ul Haq

Part 1 - http://www.youtube.com/watch?v=YWXiKmmakt8

Part 2 - http://www.youtube.com/watch?v=VbyHB7nL2f4&feature=relmfu

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#14 [Permalink] Posted on 1st November 2011 13:34

Shaykh Riyadh ul Haq mentions that,

"Imaam Abu Hanifa رضي الله عنه said: 'Whilst being in my home, I have never in my life, stretched my legs towards the house of my teacer Imaam Hammad رضي الله عنه, even though his house was seven streets away.' And that's his teacher! Imagine then the respect that must have been shown for the Qibla."

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#15 [Permalink] Posted on 1st November 2011 14:37

Wudhu for touching the Mushaf is a must acording to all of the above evidence, yet What a contradiction to Dr Zakir Naik

Shocking statements, please see videos in link.

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Respecting The Symbols Of Islaam

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