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Topic initiated on Wednesday, August 16, 2006  -  4:02 PM Reply with quote
Help me to know what I dont know

Assalam o alaikum. Mein ne yeh forum neya neya join kia hai . Mera eik sawal hai agar aap mein se koi meri help kar sakein iss deeni masley par. Mein ne parah hai key "JUNBI" aurtain Quran e Pak ko haath nehi laga saktin. Kya aap log Junbi hone ke bare mein tafseel se bata saktey hain, aur kya aisy aurtain namaaz, roozey aur Quran parh sakti hain. Please meri maadad key liye zaroor jawaab dijye. Allah Hafiz

Posted - Friday, August 25, 2006  -  6:45 PM Reply with quote
السلام علیکم؛میں معذرت چاہتی ہوں کہ اپنی ذاتی اور گھریلو مصروفیات کی وجہ سےآپ کے سوال کا جواب نہ دے سکی-جنابت ناپاکی کی حالت ہے جس میں کوئ بھی عبادت کرنے یا قرآن مجید کو چھونے سے پہلے غسل کرنا لازمی ہے-اور اگر کسی بیماری یا پانی نہ ہونے کی وجہ سے یا کسی اور مجبوری کی وجہ سے غسل کرنا ممکن نہ ہو تو تیمم ضرور کرلینا چاہیے-دیکھیے سورۃ النساء کی آیت نمبر 43-دیرسے جواب دینے پر ایکدفعہ پھر معذرت-

Posted - Friday, August 25, 2006  -  11:33 PM Reply with quote
shukria sister

Posted - Sunday, August 27, 2006  -  7:54 AM Reply with quote
you are most welcome

Posted - Tuesday, August 29, 2006  -  3:05 PM Reply with quote
The glorious Qur’an says: “That this is indeed a Qur’an most honorable In a Book well-guarded Which none shall touch but those who are clean: A Revelation from the Lord of the Worlds.” (Surah Al-Waqi’a, 56:77-80)

The Kitabim Maknoon mentioned in the above-mentioned verse does not refer to the holy Qur’an in the book form, which we have, and the word Mutahhareen does not merely refer to cleanliness of the body.

Kitabim Maknoon means a book well guarded or a protected book. This word refers to Lauh-e-Mahfooz in heaven, which is also mentioned in the following verse: “Nay this is a Glorious Qur’an (Inscribed) in a Tablet Preserved!” (Surah Al-Buruj, 85:21 & 22)

Mutahhareen does not refer to mere body cleanliness but also refers to those who do not have any uncleanliness or impurity like sin and evil, thus referring to the angels. According to the commentary of Tabari, Mutahhareen means the angels.

According to Ibne Hazam, who has discussed the subject in detail, there are no pre-requisites or conditions for touching the Qur’an. Although all the scholars, of all different schools of thought, agree upon it without any difference of opinion that it is preferable to be in wudhu before touching the Qur’an, however, according to Ibne Hazam there is not a single verse of the Qur’an or the authentic hadith saying that being in wudhu is compulsory.

Ibne Abbas, Sho’bi, Zahhaq, Zaid bin Ali, Muayyid Billaah, Dawood, Ibne Hazam and Hammaad bin Sulaiman are of the opinion that Qur’an can be touched without performing wudhu.

(Fiqh-us-Sunnah, As Saiyid Saabiq, 1.52)

Regarding the hadith of Muwatta Malik which is often quoted by certain scholars to back up their claims that one should be in wudhu before touching the Qur’an, this Hadith narration besides being Mursal, has the Arabic word Taahirun in it, which according to Ibne Katheer, Zamakhshari & others, does not necessarily mean being with wudhu but simply means ‘pure’, that is, one should not be in ceremonial impurity or menstruation.

Scholars of different schools of thought differ on the issue of whether one should compulsorily be in a state of wudhu while touching the Qur’an. According to Hanafi school of thought, one cannot touch the Qur’an without wudhu, but if one uses a piece of cloth or sheet then he can touch it. Some Hanafi scholars insist that the cover of the Qur’an itself serves as a covering sheet or cloth, while the others believe that one can touch the Qur’an but not the Arabic text within the Qur’an. Amongst the Shafai scholars, some say that one cannot touch the Qur’an without wudhu, despite using covering sheet. Malikis too believe in somewhat the same. However, they allow touching the Qur’an without wudhu for students and teachers of the Qur’an.

It is permissible for a menstruating woman to recite the Qur’an without touching it. Similarly, she can very well recite the portions of the Qur’an, which she does regularly, or even the Ahadith of the prophet (pbuh). However, she shouldn’t touch the Qur’an with her hands.
Ibne Majah narrates a hadith from Abdullah Ibne Umar (RA) that a man in a state of ceremonial impurity, and a menstruating lady should not recite anything from the Qur’an, but this hadith is weak.

Allama Ibne Hajr and Allama Ibnul Mulaqqin have rated the hadith as weak in their books At-Talkheesal Habeer, vol. 1, pg. no. 138, hadith no. 183 & Khulasatul Badrul Muneer, vol. 1, pg. no. 60, hadith no. 170, respectively.

However, if a menstruating woman, or a woman with postpartum impurity, wishes to read the Qur’an, then she may use some sheet or cloth while touching the Qur’an so that her hands do not have direct contact with the Qur’an.

According to Maliki school of thought, while doing Hifz of the Qur’an, a man in spite of being in ceremonial impurity or a woman in her menstruation, can touch the Qur’an so that they do not forget the portions of the Qur’an memorised by them. And Allah knows best.

Dr. Zakir Naik
islam@bom3.vsnl.net.in <islam@bom3.vsnl.net.in>

Posted - Tuesday, August 29, 2006  -  3:35 PM Reply with quote
Q. I read that ladies during their periods should not touch or recite Quran. What if the lady is a Hafiz? How can she prevent from reciting it when she hears it in the TV/radio? Also, there are cassettes and CDs those have Quran in them. Can we not touch them?

Fathima Zahra :

A. Even if she is not a Haafiza, some part of Quran is remembered by every Muslim woman. No disregard is considered to it unless she recites it by tongue. She is even permitted to recall or revise it in her memory without reciting it by tongue. Similarly there is difference in hearing and reciting. A lady is permitted to hear Quran while in her periods. In fact it is good to hear it from someone or by playing a cassette. There is no harm for her in handling cassettes of Quran as the sound (of the words) is recorded in them and not the (written) words. Written words become physical and the words in formation with her tongue are considered a physical for her (not for the listener).

Posted - Wednesday, August 30, 2006  -  12:39 PM Reply with quote
In the light of Qur’an and Hadith, Ulema have codified that during the days of the period of a woman:

Performing the Salat is prohibited. There is no need to offer Qadha Salat for the missed prayers during the periods.
Recitation of Qur’an is prohibited. There is no bar on Tasbeehat and Istaghfaar etc. Also Du’a is permitted even if the words of prayers are from the Qur’an.
Handling and touching the open Qur’an is not permitted. She may however hold it through a covering cloth, if necessary.
Entering into a mosque is prohibited.
Observing Saum (fasting) is prohibited. Qadha fasts are to be observed for the missed Ramadhan fasts during the periods.
Sexual intercourse with her husband is not allowed. Lying beside her husband is permitted and also permitted is his contact in any way with the upper part of her body.
Except for her private parts, she is not physically unclean during the periods. There is no bar on sharing food or water in the same plate or glass or eating her leftover.

Posted - Saturday, June 23, 2007  -  2:19 AM Reply with quote
In my humble view three types of worships are prohibited during menstruation;These have reached us as an established sunnah set by prophet pbuh for women as none of them is explicitly mentioned in the Quran;
3-Tawaaf of Baitullah
Can anyone explain to me how on the bases of Nissa verse 43 a menstruating or junub women is prohibited to touch Quran?This verse is only refering to either saying prayer or entering a mosque.However,the same verse allows an unclean person to use mosques as a thoroughfare if they have to.
If i remember correctly there are Ahadith in which prophet pbuh has encouraged women to come to mosque in the state of uncleanliness just to listen to the sermons.
I would like any brother or sister to guide me on the issue.
I can understand urdu as well.

Posted - Monday, June 25, 2007  -  7:23 AM Reply with quote
السلام علیکم؛آپ پاکستانی ہیں اور میرا نہیں خیال کہ آپ کے اردو بولنے یا لکھنے میں کوئ چیز مانع ہوسکتی ہے؛اگر آپ سوال پر غور کریں تو آپ کو معلوم ہوگا کہ سوال اصل میں جنابت کے بارے میں کیا گیا تھا اور اسی حوالے سے سورۃالنساء کا ریفرنس دیاگیا تھا-حیض کی حالت میں قرآن مجیدکوچھونے کی ممانعت میں کوئ نص نہیں البتہ ہمارے فقہاء اس آیت پر قیاس کرتے ہوۓ حیض کی حالت میں قرآن مجید کو چھونے کو پسندیدہ قرار نہیں دیتے زبانی پڑھنے میں کوئ حرج نہیں-اساتذہ،طالبات اور ریسرچز کے لیے تو حیض کسی طرح بھی قرآن پکڑنے میں حارج نہیں ہوسکتا-

Posted - Wednesday, June 27, 2007  -  3:05 AM Reply with quote
AssalamoAlaikum sister,
Please accept my apologies for writing in English.The reason i dont write in urdu is because it slows down my speed.I sincerely hope you have no problems with this.
Coming to your reply,I can assure you that i understand urdu very well and i had fully comprehended the first question asked by Imamma 83.It is your answer that is still not clear to me.I will try and translate your answer in English.you say"Janabat is a state of uncleanliness and during this state before doing any worship OR TOUCHING QURAN it is mandatory(lazim)to take bath.I have highlighted my concern with your answer in capital letters.I will ask you again where does it say in the verse 43 of surah Nissa explicitly that it is mandatory to take bath in the state of janabat before you touch Quran?
If you had said that since Quran is a book of God and we must show our utmost reverance to it by cleaning ourselves from any bodily filth i would have accepted your arguement as a suggestion from a scholar of Islam.In your reply,as it appears to me,you are trying to make it a part of shariah when God has'nt made it so.
I hope you appreciate my concern.
your brother in Islam

Posted - Wednesday, June 27, 2007  -  3:15 AM Reply with quote
Although there are a few narratives
ascribed to the Prophet (pbuh) in which he is reported to have stopped women to read the Qur'an during their menstruation, yet these narratives have not been transmitted to us through absolutely reliable chains of narrators. It is because of this reason that even the Muslim jurists who are of the opinion that in such a state, a woman cannot touch or read the Qur'an have based their opinion on Al-Waaqi`ah 56: 79. The verse reads as follows:

"It [i.e. the Qur'an ] is not touched by any, except the absolutely cleansed."

Most of the Muslim jurists, because of the referred verse, are of the opinion that no one should touch or read the Qur'an in a state of uncleanness (especially, before taking a bath after sexual intercourse or after the completion of the menstrual cycle of a woman).

A close look at the referred verse shows that the verse is actually not related to the question under consideration. The referred verse is a part of the response given to some of the rejecters of the Qur'an , who were trying to promote the idea that the Qur'an is not revealed by God, but is, on the contrary, taught by some eloquent Jinn. The referred verse refutes this contention and declares that the Qur'an is not only revealed by God but on its way from God to the Prophet (pbuh) it is not even touched by anyone who is less than "absolutely cleansed" - that is, the most trusted angel(s) of Allah.

If the verse is seen in its proper context, as has been clarified above, it shall become obvious that it is not related to whether or not a person should touch the Qur'an after having sexual intercourse or during or after her menstrual cycle.

In view of the above explanation, I am of the opinion that neither the Qur'an nor the Sunnah prohibits a woman from touching or reciting the Qur'an during or after her menstruation, before taking a bath and cleaning herself.

As I have already stated above, the narrative ascribed to the Prophet (pbuh) in this respect has not reached us through sources that are reliable enough for us to base our opinions on it.

Nevertheless, an individual may like to touch or read the Qur'an only when he is in a state of cleanness or even ablution. However this act would actually depend on the reverence that one feels toward the Qur'an . Show of true reverence, as we all know is not a matter to be enforced. On the contrary, show of true reverence can only follow a conviction on a certain issue. For instance, a person who does not believe the Qur'an to be divine cannot have any reverence for the Qur'an in his heart. Only a person, who believes the Qur'an to be divine and is convinced of the truthfulness and significance of its message, is likely to show reverence toward it. It was, therefore, only natural that the Shari`ah did not prohibit touching or reciting the Qur'an , irrespective of what the state of cleanness of the person may be. In other words, touching or reciting the Qur'an only while in a state of cleanness is actually a show of reverence by the reader, which depends on the concept of the reader regarding the Qur'an . Such show of reverence is not a part of the allowances or prohibitions of the Shari`ah, but may be considered a part of the Muslim etiquette related to the Qur'an .

From the Understanding Islam web site. answered by Moiz Amjad

Posted - Saturday, June 30, 2007  -  9:01 AM Reply with quote
مجاہد بھائی ، میرا خیال ہے کہ محترمہ کوکب صاحبہ نے اپنے دوسرے جواب میں اپنی بات کی وضاحت کر دی ہے۔

Posted - Saturday, June 30, 2007  -  3:13 PM Reply with quote
Muji Sahib, I have already tried to clear my point of view, now Waseem bhai has given reference from Moiz Amjad's Article. So the point has become even clearer. Now leave this topic and choose a new one.

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