If someone holds it correct that one cannot touch a mushaf without wudu, what is the ruling on him writing ayaat of the Quran on a piece of paper without wudu?


Ash-Shaykh Muhammad bin Saalih al-Uthaymeen, rahimahullah, said :

تجوز كتابة القرآن بغير وضوء ما لم يمسها . أما مس السبورة التي كتبت فيها تلك الآيات ، فإن فقهاء الحنابلة قالوا : يجوز للصبي مس اللوح الذي كتبت فيه آيات في الموضع الخالي من الكتاب، أي بشرط أن لا تقع يده على الحروف ، فهل تلحق السبورة بهذا أو لا تلحق ؟ هي عندي محل توقف

It is permissible to write the Quran without having wudu as long as he doesn’t touch it. And as for touching the blackboard that (has) written on it verses of the Quran, then the scholars of the hanbali madhab have stated it is permissible for a young boy to touch the tablet in an empty spot from the book, meaning with the condition that his hand doesn’t touch the letters. So does the blackboard take this ruling or not? I haven’t taken an opinion pertaining to this (matter yet).

Reference: Majmoo Fataawa (11/214).

Translated by

AbdulFattaah bin Uthman
Abu Fajr

The majority of the Scholars are of the view that a person cannot touch the mushaf without wudu because of the following Hadith:

‎عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ حَزْمٍ، ‏.‏ أَنَّ فِي الْكِتَابِ الَّذِي، كَتَبَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم لِعَمْرِو بْنِ حَزْمٍ ‏

‎ “‏  أَنْ لاَ يَمَسَّ الْقُرْآنَ إِلاَّ طَاهِرٌ

From Abdullah ibn Abi Bakr ibn Hazm that in a letter that the Messenger of Allah, may Allah bless him and grant him peace, sent to Amr ibn Hazm:” It said that no-one should touch the Qur’an unless he was pure”

[Saheeh Jami no. 7780]

Hafidh Ibdul Barr rahimahullah said:

“The Jurists from the different lands from whom verdicts circulate and who are its companions have agreed that no one can touch the Mushaf except one who is pure. It is the statement of Malik, Shafi’ee, Abu Hanifa, and his companions, Thawri, al-Awzaai, Ahmad ibn Hanbal, Ishaaq ibn Raahwaya, Abu Thawr, Abu Ubaid, and these are the Scholars of Hadith and opinion of their time.

That is also reported from Sa’d ibn Abi Waqqas, Abdullah ibn Umar, Tawus, Hasan, Sha’abi, Qaasim ibn Muhammad, ‘Ata, and these are the Scholars of the Tab’ieen of Madinah Makkah, Yemen, Kufa, and Basrah…”

[al-Istithkaar (8/10-11)]

The narrations from the Companions like Sa’d ibn Abi Waqqas, Ibn Umar, and Salman al-Faarisi radiallahu anhumm are authentic.

Mentioned by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

Also, here is the opinion of some of the shuyookh of Yemen:

Ash-Shaykh Muqbil rahimahullah, said:

فالحاصل أنه لا يثبت شيء عن النبي – صلى الله عليه وعلى آله وسلم – في هذا أي في النهي عن القراءة لمن كان محدثا سواء كان حدثا أكبر أم حدثا أصغر .

… So the summary [of this matter] is that there is nothing authentic from the Prophet sallahu alayhi wa salam concerning this. Meaning regarding there being a prohibition for reciting [the Quran] for a person who doesn’t have wudu whether he be in a state of a minor impurity or a major impurity.


Translated by

AbdulFattaah Bin Uthman
Abu Fajr