Azami 1334

Malik narrated it in the Book of the Quran (1) from Abdullah bin Abu Bakr bin Amr bin Hazm, that in the document which the Messenger of Allah ﷺ wrote for Amr bin Hazm it stated (and he mentioned the hadith). Abdul-Razzaq (1328), Daraqutni (435), and Bayhaqi (1/87) all narrated it likewise, all from the hadith of Mamar, from Abdullah bin Abu Bakr, from his father, who said, "In the document of the Prophet for Amr bin Hazm it stated" (and he mentioned the same). This is mursal, for Abdullah bin Abu Bakr bin Muhammad bin Amr bin Hazm narrates it from his father, who is Abu Bakr, and from his grandfather, who is Muhammad bin Amr bin Hazm. Muhammad bin Amr bin Hazm Ansari, Abu Abdul-Malik Madani, had seen the Prophet but did not hear from him, only from the companions. This is why Daraqutni said, "It is mursal and its narrators are trustworthy." It has been narrated with a connected chain, and its details will come later in the Book of Zakat.Ibn Abdul-Barr said, "There is no disagreement regarding Malik's transmitting this hadith as mursal, though it has been narrated with a connected chain through an acceptable route. It is a well-known document among the people of biography, recognized among the people of knowledge with a recognition so widespread that it dispenses with the need for a chain of transmission."I say, it is corroborated by the hadiths that will follow in this chapter, even though not all of them are free from weakness. Among them is what was narrated from Hakeem bin Hizam, that the Prophet ﷺ said, "Do not touch the Quran except in a state of purity." Tabarani narrated it in Al-Kabir (3/229) from Bakr bin Muqbil Basri, who said, our teacher Ismail bin Ibrahim, the companion of Qawhi, said, I heard my father, our teacher Suwayd Abu Hatim, our teacher Matar Warraq, from Hassan bin Bilal, from Hakeem bin Hizam, who said, "When the Messenger of Allah ﷺ sent me to Yemen, he said" (and he mentioned the hadith).Daraqutni (440) narrated it, and Hakim (3/485) graded it sahih, both through the route of Ismail bin Ibrahim, with his chain, similarly. Hakim said, "This is a hadith sahih in chain, though the two of them (Bukhari and Muslim) did not include it." In it is Suwayd Abu Hatim Jahdari Hannat, whose name Abu Hatim was Ibrahim, and there is disagreement about him. Abu Zura said, "He is not strong." Nasai said, "He is daif." Ibn Hibban was harsh in criticizing him. But Ibn Main said, "I hope there is no harm in him." The Hafiz said in Taqrib, "Truthful, but poor in memory, having errors." Hazimi graded its chain hasan, as quoted in "Talkhis."His teacher Matar Warraq is also disputed. Nasai and Ibn Saad declared him daif, while others accepted him except regarding his hadith from Ataa, in which there is weakness, as stated in "Taqrib," which says, "Truthful, but makes many mistakes." Some scholars have quoted Daraqutni as saying, "They are all trustworthy," though I have not found this statement of his in his book "Sunan." So Hazimi's grading of it as hasan has some basis, even though the mind is not fully at ease with that grading.Also in this chapter is what was narrated from Ibn Umar, as a saying of the Prophet, "None shall touch the Quran except one who is pure." Tabarani narrated it in Al-Kabir (13217) and in Al-Saghir (1162), Daraqutni (437), and from him Bayhaqi (1/88), and in Khilafiyat (298), and Juzjani in Abatil (1/371–372), all from the hadith of Saeed bin Muhammad bin Thawab, who said, our teacher Abu Asim, our informant Ibn Jurayj, from Sulayman bin Musa, who said, I heard Salim narrating from his father, who said (and he mentioned the hadith).Sulayman bin Musa, known as Ashdaq, is disputed. Bukhari said, "He has objectionable narrations." Nasai said, "He is not strong in hadith." He was deemed trustworthy by Yahya bin Main, Duhaym, Tirmidhi, Ibn Adi and others, so he is "truthful, with some slight weakness in his hadith," as stated in Taqrib. The Hafiz said in Talkhis (1/131), "Its chain has no harm in it. Athram mentioned that Ahmad used it as evidence." Haythami also said in "Majma" (1/276), "Tabarani narrated it in Al-Kabir and Al-Saghir, and its men are deemed trustworthy." Juzjani said in Abatil (1/372), "This is a well-known hasan hadith."Also in this chapter is what was narrated from Uthman bin Abu As, as a saying of the Prophet, "None shall touch the Quran except while you are pure." Tabarani narrated it in Al-Kabir (9/33) from Ahmad bin Amr Khallal Makki, our teacher Yaqub bin Humayd, our teacher Hisham bin Sulayman, from Ismail bin Rafi, from Muhammad bin Saeed bin Abdul-Malik, from Mughira bin Shuba, from Uthman bin Abu As, and he mentioned a lengthy hadith about the zakat of livestock and other matters, which includes the part mentioned. Zaylai mentioned it in "Nasb Raya" (1/198).Haythami cited it in "Majma" (1/277) and said, "It contains Ismail bin Rafi, whom Yahya bin Main and Nasai declared daif, while Bukhari said, 'Trustworthy, dependable.'" He also said (3/74), "It contains Hisham bin Sulayman, whom a group of the imams declared daif, while Bukhari deemed him trustworthy." But the Hafiz said in Talkhis (1/131), "In Tabarani's narration there is someone unknown." He also said, "Ibn Abu Dawud narrated it in Al-Masahif (738), and it contains a break in the chain."I say, this is because it comes through the narration of Qasim bin Barza, from Uthman bin Abu As, who said, "Among what the Messenger of Allah ﷺ entrusted to me was, 'Do not touch the Mushaf while you are not pure.'" Qasim did not meet Uthman, and the narrator from him, Ismail bin Muslim Makki, is daif, and some have abandoned him altogether.In summary regarding this chapter, the hadith is sahih as a scholarly finding (wijada), and the hadiths of the chapter strengthen this finding. The mind is at ease with the soundness of a hadith like this, and it has been held by a number of the companions, the successors, and the rightly-guided imams after them.Musab bin Saad bin Abu Waqqas said, "I was holding the Mushaf for Saad bin Abu Waqqas, when I scratched myself. Saad said, 'Perhaps you touched your private part?' I said, 'Yes.' He said, 'Get up and perform wudu.' So I got up, performed wudu, then returned.'" Malik narrated it in the Book of Purification (59) from Ismail bin Muhammad bin Saad bin Abu Waqqas, from Musab bin Saad bin Abu Waqqas, and its chain is sahih.Salim, Ataa, Tawus, Qasim, and Amir Shaybi disliked reciting from the Mushaf without wudu. Juzjani mentioned this in Abatil (1/373).Ibn Abdul-Barr said in Istidhkar (8/10–11), "The jurists of the major cities, upon whom rulings depend, along with their students, have agreed unanimously that only one in a state of purity may touch the Mushaf. This is the view of Malik, Shafii, Abu Hanifa and their followers, Thawri, Uzai, Ahmad bin Hanbal, Ishaq bin Rahawayh, Abu Thawr, and Abu Ubayd, and these are the imams of both reasoned opinion and hadith in their eras. This has also been narrated from Saad bin Abu Waqqas, Abdullah bin Umar, Tawus, Hasan, Shaybi, Qasim bin Muhammad, and Ataa, and these are among the leading successors in Madinah, Makkah, Yemen, Kufa, and Basra."Ishaq bin Rahawayh said, "No one should recite from the Mushaf except in a state of wudu, and this is not based on the saying of Allah , "none shall touch it except the purified" [Waqiah 56:79], but rather on the saying of the Messenger of Allah ﷺ, 'None shall touch the Quran except one who is pure.'" This concludes what is in Istidhkar.Some scholars permitted touching the Mushaf without wudu, citing as evidence the saying of the Prophet ﷺ, "The believer does not become impure," which is sahih. They interpreted the prohibition in the hadith of this chapter as applying to the one in a state of major impurity (janaba) and the menstruating woman, and they interpreted the statement of Allah Most High, "none shall touch it except the purified" [Waqiah 56:79], as referring to the Book of Allah that is in heaven, which only the purified angels may touch.Baghawi said in Sharh al-Sunnah (2/48), "Hakam, Hammad, and Abu Hanifa permitted carrying and touching it. Abu Hanifa said, however, 'One should not touch the written portion.'"Abdul-Razzaq narrated (1347) from a teacher among the people of Makkah, who said, I heard Sufyan Usfuri say, "I saw Saeed bin Jubayr urinate, then wash his face, then take the Mushaf and recite from it." Abu Bakr (that is, Abdul-Razzaq) said, "I also heard it from Marwan bin Muawiya Fazari." End of quote.I say, Marwan bin Muawiya was from Kufa and settled in Makkah, so perhaps Abdul-Razzaq did not recognize him at first, then it became clear to him who he was, and the chain is connected.Ibn Abu Dawud narrated it also in the Book of Masahif (760) from Abdullah bin Bashar, who said, our teacher Saeed Qattan, our teacher Abu Warqa, "who is Sufyan bin Ziyad Usfuri," who said, I heard Saeed bin Jubayr, and he mentioned the same. He also narrated with his chain from Shaybi, who said, "One may touch the Mushaf as long as one is not in a state of janaba." End of quote.Among those who held this view were Ibn Abbas, Dahhak, and others, as mentioned by Shawkani in Nayl Awtar (1/316). Perhaps the statement of Abu Hanifa, Shaybi, and others mentioned by Ibn Abdul-Barr should be interpreted as applying to the one in janaba and the menstruating woman, and Allah knows best what is correct.As for the recitation of the Quran by one in janaba or a menstruating woman, without touching the Mushaf, it has been narrated from Ibn Umar as a saying of the Prophet, "Neither the one in janaba nor the menstruating woman shall recite the Quran," but this is daif. Tirmidhi (131) and Ibn Majah (595) both narrated it through the route of Ismail bin Ayyash, from Musa bin Uqba, from Nafi, from Ibn Umar, and he mentioned the hadith. Tirmidhi said, "We do not know of it being narrated from Ibn Umar except through this route."I say, in the chain is Ismail bin Ayyash, who has objectionable narrations from the people of Hijaz, as Bukhari said. Imam Ahmad said, "This is a hadith transmitted solely by Ismail bin Ayyash, and his narration from the people of Hijaz is daif and cannot be used as evidence." Ibn Abu Hatim said in his Ilal (1/49), "I heard my father, when this hadith of Ismail bin Ayyash was mentioned, say, 'This is a mistake, it is actually only a saying of Ibn Umar.'" End of quote.The hadith has other routes mentioned by Daraqutni in "Ilal" (1/117), but all of them are daif and cannot establish a valid argument.Likewise, what was narrated from Jabir bin Abdullah, as a saying of the Prophet, "Neither the menstruating woman nor the one in postnatal bleeding shall recite anything from the Quran," is also daif. Daraqutni narrated it (2/87) through the route of Muhammad bin Fadl, from his father, from Tawus, from Jabir, and he mentioned the hadith. Muhammad bin Fadl is severely daif. Ibn Adi narrated it in Al-Kamil and attributed its fault to Muhammad bin Fadl, and Bukhari, Nasai, Ahmad, and Ibn Main were harsh in declaring him daif. Daraqutni also narrated it (1/121) as stopping at Jabir (mawquf), and in it is Ibn Abu Unaysa, who is daif.Likewise, what was narrated from Ali, who said, "The Messenger of Allah ﷺ used to recite the Quran to us in every state, as long as he was not in a state of janaba." The compilers of the Sunan narrated it, Abu Dawud (229), Tirmidhi (1/214, whose wording is used here), Nasai (266), and Ibn Majah (594), all through the route of Amr bin Mura, from Abdullah bin Salama, from Ali bin Abu Talib. Tirmidhi said, "hasan sahih."I say, the correct view is that it is daif, because its chain revolves around Abdullah bin Salama. Munziri said, "Abu Bakr Bazzar mentioned that it is not narrated from Ali except through the hadith of Amr bin Mura, from Abdullah bin Salama." Bukhari related from Amr bin Mura, "Abdullah, meaning Ibn Salama, used to narrate to us, and we would recognize some of it and reject other parts, and he had grown old, and his hadith is not corroborated." Shafii mentioned this hadith and said, "The people of hadith did not consider it established." Bayhaqi said, "Shafii only withheld judgment on the soundness of this hadith because its chain revolves around Abdullah bin Salama Kufi, who had grown old, and part of his hadith and his mental faculties were affected by some confusion, and he narrated this hadith only after he had grown old, as Shuba said." This is the end of his statement.His saying "other than janaba" means, apart from the state of major ritual impurity. Khattabi said, "Imam Ahmad used to permit the one in janaba to recite a verse or something similar, and he used to weaken this hadith of Ali and question the reliability of Abdullah bin Salama." Likewise, Malik said regarding the one in janaba that he may recite a verse or similar, and it has been related from him that he said, "The menstruating woman may recite, but the one in janaba may not, because if the menstruating woman does not recite, she may forget the Quran, since the days of menstruation extend over a long period, while the period of janaba does not last long." It has been narrated from Ibn Musayab and Ikrima that they saw no harm in the one in janaba reciting the Quran, but most scholars hold that it is forbidden. This concludes his statement.Tirmidhi said, following the hadith of Ibn Umar, "Neither the menstruating woman nor the one in janaba shall recite anything from the Quran," "This is the view of most people of knowledge among the companions of the Prophet ﷺ, the successors, and those after them, such as Sufyan Thawri, Ibn Mubarak, Shafii, Ahmad, and Ishaq, who said, 'Neither the menstruating woman nor the one in janaba may recite anything from the Quran, except a fragment of a verse or a single letter or similar,' and they permitted for the one in janaba and the menstruating woman to engage in tasbih and tahlil." End of quote.This is what the people of knowledge have followed, prohibiting the menstruating woman from reciting the Quran except when there is a need. Sheikh Uthaymin, may Allah have mercy on him, was asked about the recitation of the Quran by a menstruating woman, and he permitted it when there is a need, among which are, recurring devotional recitations such as Ayat Kursi and the last two verses of Surah Baqarah, and "Say, He is Allah, the One," and the protective surahs, and other such recurring devotional recitations. Among the cases of need is, if she fears forgetting the Quran, she may recite it, and there is no harm in that. Among the cases of need is, if she is a teacher teaching the Quran, even while menstruating, there is no harm in that. Among the cases of need is, if she is a student listening to the Quran from her teacher.