Can we read from a Mushaf that becomes contaminated with najaasah and is then cleaned?

 

My 10 year old daughter was cycling to her Quran teacher's residence for her regular lesson.


On the way, she was frightened by a dog chasing her.


In panic, she cycled more quickly towards her teacher's house, when, she and the bicycle as well as the Quran fell into the drain.


Part of the Quran was wet from the drain water.


Upon seeing this, the Quran teacher washed off the dirt, and she was able to read from it.


My question is, what is the hukum on such a state of the Quran? Right now, she is still reading from it.

Praise be to Allaah.
 

 

If the dirt that has gotten onto the Mushaf
is removed, and there is no offensive odour left, then there is nothing wrong with reading and memorizing from it. 

But if there is a smell or there is some
trace of dirt left on it that cannot be removed, there is nothing wrong with burning it and bringing another one, out of respect for the Book of
Allaah and the wish not to leave any impurity or bad smell on it. 

May Allaah reward you with good for your
respect towards the Book of your Lord and your asking such a question which is indicative – in sha Allaah – of goodness and religious commitment.
We ask Allaah to make it easy for your daughter to memorize the Qur’aan and act according to it. 

And Allaah knows best.

Ancient copies of the Qur’aan

 

How much efforts should muslim put in to preserve the old copies of Quran? This certainly requires resources and expertise in preservation. There are many old copies of Quran in various libraries and homes but they are all dusted and in bad condition. How one should act in this situation where there is a desire to save such Mushaaf?.

Praise be to Allaah.

Respecting and
taking care of Mus-hafs (copies of the Qur’aan) is part of venerating the
symbols of Allaah and the word of Allaah which He revealed as guidance to
mankind. This is a duty upon all Muslims, who should make whatever efforts
they can to achieve that. 

How great
these efforts should be differs according to the need to preserve ancient
Mushafs. Copies of the Mus-haf may be few and the people may need all that
they have, or these old copies may still be in good condition and people can
still read them, or it may be possible to send them to some poor Muslim
countries where the people still copy the Qur’aan by hand because they are
so poor, and other cases which dictate keeping these old copies and taking
proper care of them. 

If there are
no such cases where it is necessary to preserve old copies, then there is
nothing wrong with disposing of them in respectful ways which achieve the
desired purpose. The scholars have mentioned three ways of doing that: 

1-

Burning, i.e.,
burning old copies of the Mus-haf in a careful and respectable manner, in a
clean and safe place, whilst ensuring that the words are consumed by the
fire and the pages are changed.  

The scholars
based this view on what ‘Uthmaan (may Allaah be pleased with him) did with
the Mus-hafs that differed from what the Sahaabah were unanimously agreed
upon. Al-Bukhaari (may Allaah have mercy on him) narrated (hadeeth no. 4987)
from Anas ibn Maalik that ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with
him) ordered Zayd ibn Thaabit, ‘Abd-Allaah ibn al-Zubayr, Sa’eed ibn al-‘Aas
and ‘Abd al-Rahmaan ibn al-Haarith ibn Hishaam to make copies of the
Mus-hafs. ‘Uthmaan said to the three Qurashi men: If you differ with Zayd
ibn Thaabit concerning anything of the Qur’aan, then write it in the dialect
of Quraysh, for it was revealed in their tongue. They did that, then when
they had copied the pages in Mus-hafs, ‘Uthmaan returned the pages to
Hafsah, and he sent to each country one of the Mus-hafs that they had
copied, and he ordered that all other copies of the Qur’aan on pages or in
books be burned. 

Ibn Battaal
(may Allaah have mercy on him) said: 

This hadeeth
shows that it is permissible to burn books which contain the name of Allaah,
and that this is a kind of respect to them and protects them from being
trampled underfoot. ‘Abd al-Razzaaq narrated via Tawoos that he used to burn
letters that contained the Basmalah when he had collected a good number of
them, and ‘Urwah did the same, but Ibraaheem regarded that as makrooh. End
quote. 

Fath
al-Baari
(9/20). 

Al-Khateeb
al-Sharbeeni al-Shaafa’i (may Allaah have mercy on him) said:  

It is makrooh
to burn wood into which words of Qur'aan have been carved, unless the aim is
to protect the Qur’aan, in which case it is not makrooh, as may be
understood from the words of Ibn ‘Abd al-Salaam. It is in this way that we
may interpret ‘Uthmaan’s burning of the Mus-hafs. End quote. 

Mughni
al-Muhtaaj
(1/152). 

2-

Burying, for
which a place that is clean and safe from tampering should be chosen. A deep
hole should be dug in which it is thought most likely that the buried copies
will disappear for a long time.  

Shaykh
al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

With regard to
old Mus-hafs, which have worn out and are now in such a condition that they
cannot be used for reading from, they should be buried in a place where they
will be safe, just as the body of a believer is honoured by being buried in
a place where it will be safe. End quote. 

Majmoo’
al-Fataawa (12/599) 

Al-Bahooti
(may Allaah have mercy on him) said: 

If a Mus-haf
becomes worn out, it should be buried. Ahmad narrated that Abu’l-Jawza’ had
a Mus-haf that wore out, so he dug a hole for it in his mosque and buried
it. In al-Bukhaari it is narrated that the Sahaabah burned [Mus-hafs] after
making copies of them. Ibn al-Jawzi said: That is out of respect for it and
in order to protect it. al-Qaadi said that Abu Bakr ibn Abi Dawood narrated
with his isnaad from Talhah ibn Musarrif that he said: ‘Uthmaan buried the
Mushafs between the [Prophet’s] grave and the minbar, and he narrated with
his isnaad from Tawoos that he did not see anything wrong with burning
books. He said: Water and fire are creations of Allaah. End quote. 

Kashshaaf
al-Qinaa’
(1/137). 

It says in
Fataawa al-Lajnah al-Daa’imah (4/140): 

If the pages
of the Mus-haf wear out and become tattered from being read from a great
deal, or they become unfit to be used, or they found mistakes in it because
of careless mistakes in writing or printing, and it is not possible to
correct it, it is permissible to bury it without burning it, and it is
permissible to burn it and then bury it in a place far away from dirt or
where people walk, so as to protect it against mishandling, and so as to
protect the Qur’aan against any tampering or distortion or confusion due to
propagating of Mus-hafs in which there are mistakes in writing or printing.
End quote. 

3-

Shredding.
This may be the easiest way nowadays. There are machines into which one
inserts papers and they shred them into tiny pieces, so that they are no
longer regarded as words of the Qur’aan or even legible letters. This is
clean and safe and does not involve a lot of effort, as is the case with
burning or burying. 

Shaykh Ibn
‘Uthaymeen (may Allaah have mercy on him) said: 

No one among
the Muslims doubts that the Muslim must respect and venerate the Holy
Qur’aan and prevent it from being exposed to mishandling. These worn out
pages of the Mus-haf which cannot be used for reading may then be dealt with
in one of two ways: 

(i)               

They
may be buried in a clean, pure place where they will not be subject to
mishandling in the future, to the best of one’s knowledge.

(ii)             

They
may be burned. Burning them is permissible and there is nothing wrong with
it. When the Qur’aan was consolidated in the dialect of Quraysh at the time
of ‘Uthmaan (may Allaah be pleased with him), the Sahaabah (may Allaah be
pleased with them) burned all other copies. This indicates that it is
permissible to burn the Mus-haf that can no longer be made use of. 

But I think
that if it is burned then it must be done thoroughly until there is nothing
left but ashes, because when printed material is burned, some letters may
still be visible after burning, so it is necessary to do it thoroughly until
it has turned to ashes. 

If it is
shredded, this is a third way, but it is difficult, because shredding must
be done to all the words and letters, and this is difficult unless one has a
machine that can shred it very finely so that no shape of a letter is left.
This is a third way, and it is permissible. End quote. 

Fataawa
Noor ‘ala al-Darb
(tape 32/side B) 

See also:
al-Mawsoo’ah al-Fiqhiyyah (2/123). 

And Allaah
knows best.

Ruling on putting the Holy Qur’aan on a mobile phone or carrying it in one's pocket

 

Is it permissible to bear virtual Quran in Mobile Phone as we keep it in the back or front pockets of pants?.

Praise be to Allaah.

It is permissible to put the Holy Qur’aan on mobile phone,
but it should be in the ‘Uthmaani script, unless that is not possible, in
which case it is permissible to use a different one. 

See the answer to question number
98922 and
106961 

There is nothing wrong with carrying the Mushaf and putting
it in one's pocket, in pants or other clothes, so long as it is protected
against tearing or mishandling. 

It says in Fataawa al-Lajnah al-Daa’imah (4/60): One
of us carries the Mushaf in his pocket, and he may enter the washroom
carrying it. What is the ruling on that, please advise us? 

Answer: carrying the Mushaf in one's pocket is permissible,
but it is not permissible for a person to enter the washroom carrying a
Mushaf; rather he should put the Mushaf in a suitable place, out of respect
and veneration for the Book of Allaah. But if he has no choice but to take
it in with him, for fear that it may be stolen if he leaves it outside, then
it is permissible for him to take it in with him, out of necessity. End
quote. 

But if the Mushaf is carried in the back pocket of one's
pants, and that will lead to sitting on the Mushaf when a person wants to
sit down, then it is not permissible -- in that case -- to put it in the
back pocket. The least that can be said concerning that is that it is
makrooh. In fact more than one of the scholars stated clearly that something
less serious than that is haraam, namely putting the Mushaf beneath one's
head like a pillow. 

Al-Nawawi (may Allaah have mercy on him) said: 

The scholars are unanimously agreed that it is obligatory to
protect and respect the Mushaf. 

Our companions and others said: ... it is haraam to use it as
a pillow; in fact using any book of knowledge as a pillow is haraam. End
quote. 

Al-Tabyeen fi Adaab Hamalat al-Qur’aan
(128); see also al-Burhaan fi ‘Uloom al-Qur’aan by al-Zarkashi
(1/478) 

Ibn Muflih (May Allaah have mercy on him) said: 

It is makrooh to use the Mushaf as a pillow. This was stated
by Ibn Tameem, who mentioned it in al-Ri’aayah. Bakr ibn Muhammad
said: Abu ‘Abd-Allaah said it is makrooh to place the Mushaf beneath one's
head and sleep on it. Al-Qaadi said: Rather that is makrooh because it is
humiliating it and failing to respect it, as he is treating it like any
other object. 

Ibn Hamdaan favoured the view that it is haraam and stated
that definitively in al-Mughni and al-Sharh. The same applies
to all books of knowledge, if they contain Qur’aan, otherwise it is only
makrooh. 

Ibn ‘Abd al-Qawiy says in his book Majma’ al-Bahrayn:
It is haraam to recline on the Mushaf and on the books of hadeeth and on
anything in which there is any Qur’aan, according to consensus. End quote 

Al-Adaab al-Shar’iyyah (2/393) 

And Allaah knows best.

A kaafir works with him in a printing press that produces Mushafs

 

Some kaafirs work in the printing press that produces Mushafs, and they touch the Mushaf. What is the ruling on that, when other workers are available?.

Praise be to Allaah.

If you can prevent them from doing that, then do so; if you have any authority over them then stop them. No one should touch the Mushaf except a Muslim. But if you do not have any authority, then do not try to stop them and it will not harm you. The sin is on the state that allowed them to do that. End quote. 

 

Picking up the Mushaf with the left hand

 

Is it permissible to pick up and carry the Mushaf with the left hand?.

Praise be to Allaah.

I do not know anything about that, although picking it up
with the right hand is better. The right hand is preferable in all cases and
the Prophet (blessings and peace of Allah be upon him) used to start on the
right when purifying himself and combing his hair, and he used to use his
right hand to take and give, and to shake hands and so on, and he used the
left hand for everything else. If there is a need to pick up the Mushaf with
the left hand because the right hand is incapacitated and so on, there is
nothing wrong with that in sha Allaah, because both hands work together, and
there is no intention when picking up the Mushaf with the left hand to show
disrespect or carelessness. Rather it is cooperation of one hand with the
other, and the two work together. If he holds it in the left hand and reads
or in the right hand and reads, there is nothing wrong with it in either
case, in sha Allah, but holding it in the right hand is preferable and is
better, because of what we have mentioned above about the right hand being
preferred in taking, giving, eating and so on. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him). 

 

Do the thirty juz’ of the Qur’aan have special names?

 

Is there are any title name of all 30 juz. Like we always called # 30 as juz AMMA. How about the other 29? Do they have name?if do then what are those.

Praise be to Allaah.

The thirty juz’ of the Holy Qur’aan do not have special
names by which they are known. This is indicated by two important
matters: 

1.

The division of the Qur’aan into thirty juz’ and sixty hizb –
as is well known in the Mushafs that are widely available nowadays – is not
something that was narrated from the Prophet (blessings and peace of Allah
be upon him) and his Companions. Rather it is something worked out by
al-Hajjaaj ibn Yoosuf al-Thaqafi (d. 110 AH), as it says in the history
books, and it was implemented in the Mushafs, as he was in power at the
time, and it has abided until the present day. It is a matter that some may
have many reservations about, but it has to do with a minor matter and does
not have to do with worship or beliefs. We have previously discussed this
point in detail on our website, in the answer to question no.
109885. 

The Standing Committee for Issuing Fatwas stated: 

We do not know of any textual evidence for the system of
division that appears in the margins of the Mushafs that people have in
their hands nowadays. End quote. 

‘Abd al-‘Azeez ibn Baaz, ‘Abd al-Razzaaq ‘Afeefi, ‘Abd-Allah
ibn Ghadyaan, ‘Abd-Allah ibn Qa‘ood 

Fataawa al-Lajnah, 4/30 

2.

There is no report from the Sahaabah or from the Taabi‘een of
special names for the thirty juz’ of the Holy Qur’aan. Indeed we have not
found that in the books on the sciences of the Qur’aan. Rather the names
that are well known nowadays for some juz’ are something that has been
invented by those who memorised the Holy Qur’aan and by seekers of Qur’aanic
knowledge, as a kind of shorthand and to make things easier. They are not
names that have been narrated in reports. These names are: Juz’ ‘Amma, Juz’
Tabaarak, Juz’ Qad Sami‘a, Juz’ al-Dhaariyaat and Juz’ al-Ahqaaf; beyond
that, the other juz’ are not known by special names because the juz’ often
begins in the middle of a soorah and not at the beginning. 

To sum up, there are no special names for the juz’ of the
Holy Qur’aan that have been narrated in reports by the scholars. 

And Allah knows best.

Is it permissible for a menstruating woman to write Qur’aanic verses?

 

I like to if a woman is allowed to write Sura in Arabic during mentural cycle.

Praise be to Allaah.

Firstly: 

It is permissible for a menstruating woman, and also a woman
who is bleeding following childbirth (nifaas) to recite Qur’aan without
touching it. For more information please see the answer to question no.
2564. 

Secondly: 

It is permissible for a menstruating woman, and also a woman
who is bleeding following childbirth (nifaas) to write Qur’aanic verses, on
the condition that she does not touch the letters, because the prohibition
only has to do with touching the Mushaf, and writing is not touching. 

It says in al-Jawharah al-Nayyirah, which is a Hanafi
book (1/31): 

It is makrooh for a person who is junub or a menstruating
woman to write down Qur’aan if he or she touches the slate or chalk. But if
he or she places it on the ground and writes without putting his or her hand
on the written letters, it was nothing wrong with that. End quote. 

It is permissible for one who is in a state of impurity, or
even a dhimmi, to write it without touching it because the prohibition, as
stated above, applies to touching it, and this is not touching.

End quote from Kashshaaf al-Qinaa‘, 1/135 

Shaykh Ibn Baaz (may Allah have mercy on him) was asked: 

We are female students in the girls’ college and we have to
memorise some Qur’aan. Sometimes the tests come during one’s menstrual
period. Is it acceptable to write the soorah on a piece of paper and
memorise it or not? 

He replied: 

It is permissible for the woman who is menstruating or
bleeding following childbirth to recite Qur’aan according to the more
correct of the two scholarly opinions… The same applies to the piece of
paper on which Qur’aan is written if necessary.

End quote from Majmoo‘ Fataawa Ibn Baaz, 10/209 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was
asked: Is it permissible to write some verses on the chalkboard without
having wudoo’? What is the ruling on touching the chalkboard on which those
verses are written? 

He replied: 

It is permissible to write Qur’aan without wudoo’ so long as
one does not touch it. As for touching the chalkboard on which those verses
are written, the Hanbali fuqaha’ say it is permissible for a boy to touch
the slate on which verses have been written in the places that are free of
writing, i.e., so long as his hand does not touch the letters – does the
chalkboard come under this heading or not? In my view this is a matter for
which there is no definite answer.

End quote from Fataawa Ibn ‘Uthaymeen, 11/214 

And Allah knows best.