Is it allowed to read Quran without ablution with reference from prophet sws and shahabi, What was case when prophet touched the material on which Wahy or revelation was written during prophet life time and ablution was required to touch that materials. But that material itself Quran and may be touched or kept without wudu as there is no direct reference and what is the case of non muslim who are not pure in any state. Umar RTA touched quran before becoming muslim and other people touches it before converting to islam

 Is it allowed to read Quran without ablution with reference from prophet sws and shahabi

ChatGPT said:

Good question. Let’s go step by step with references from the Prophet ﷺ and the Ṣaḥābah.

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🔹 1. General Principle

• Touching the physical Muṣḥaf (the written Qur’an) requires ṭahārah (purity) according to the majority of scholars.

• Reciting the Qur’an from memory or reading without touching the Muṣḥaf does not require wuḍūʾ (ablution), though it is recommended.

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🔹 2. Evidence from the Prophet ﷺ

1. Hadith of ʿAmr ibn Ḥazm:
   The Prophet ﷺ is reported to have written in a letter:

   “None should touch the Qur’an except one who is pure.”
   (Muwatta’ Mālik, Book of Qur’an, 534; classed authentic by many including Ibn Ḥibbān, al-Nawawī, and Ibn ʿAbd al-Barr)

   • Scholars understood “pure” (ṭāhir) here to mean in a state of wuḍūʾ.

2. Recitation without ablution:
   The Prophet ﷺ would recite Qur’an in most conditions except when in janābah (major impurity).

   • ʿAlī ibn Abī Ṭālib (RA) said:

     “The Messenger of Allah ﷺ would recite Qur’an to us in every state, so long as he was not junub (in major impurity).”
     (Sunan al-Tirmidhī 146, Ibn Mājah 594 – authentic)

   ✅ This shows wuḍūʾ is not a condition for reciting Qur’an.

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🔹 3. Opinions of the Companions (Ṣaḥābah)

• Ibn ʿAbbās (RA): said about the verse “None touch it except the purified” (56:79) — it refers to the angels, not necessarily humans. But he agreed that touching the muṣḥaf should be with purity.

• Saʿd ibn Abī Waqqāṣ (RA): permitted reciting Qur’an without wuḍūʾ.

• Ibn ʿUmar (RA): would not touch the Muṣḥaf without ablution.

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🔹 4. Scholarly Consensus

• Reciting Qur’an without wuḍūʾ (from memory, or digital mushaf) → Permissible, based on hadith of ʿAlī (RA).

• Touching the physical Muṣḥaf without wuḍūʾ → Not allowed according to majority (Ḥanafī, Mālikī, Shāfiʿī, Ḥanbalī), based on hadith of ʿAmr ibn Ḥazm.

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✅ Summary:

• Without wuḍūʾ: You may recite from memory or listen to Qur’an.

• With wuḍūʾ: Required to touch the physical mushaf.

• Major impurity (janābah/ḥayḍ/nifās): Not allowed to recite Qur’an at all until purified.

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Would you like me to also bring the exact statements of the four imams (Abu Ḥanīfa, Mālik, al-Shāfiʿī, Aḥmad) on this issue, so you can see their reasoning side by side?

You said:

What was case when prophet touched the material on which Wahy or revelation was written during prophet life time and ablution was required to touch that materials. But that material itself Quran and may be touched or kept without wudu as there is no direct reference and what is the case of non muslim who are not pure in any state. Umar RTA touched quran before becoming muslim and other people touches it before converting to islam

ChatGPT said:

Excellent — you are raising the historical fiqh issue very precisely. Let’s unpack it step by step.

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🔹 1. During the Prophet’s ﷺ lifetime

• Revelation was written on various materials (bones, parchment, palm stalks, cloth, etc.).

• The Prophet ﷺ himself would dictate to scribes (like Zayd ibn Thābit, Ubayy ibn Kaʿb).

• There is no narration that he required the scribes to make wuḍūʾ before writing or that companions who carried the written fragments always did wuḍūʾ.

👉 This suggests that in his lifetime, the focus was on memorization and respect, not yet a fixed ruling on handling written copies. The prohibition “none should touch except the pure” seems to have been emphasized more after the Qur’an began to be compiled systematically.

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🔹 2. Was wuḍūʾ required to touch the sheets?

• As far as reports go: No direct evidence that the Prophet ﷺ commanded ablution for merely touching written fragments of the Qur’an.

• The hadith of ʿAmr ibn Ḥazm (“no one touches Qur’an except in purity”) is the key evidence, but it is a later letter of the Prophet ﷺ (not an incident from his life where he enforced it personally).

So scholars differ:

• Majority (jumhūr) understood that by analogy, touching the muṣḥaf = needs wuḍūʾ.

• But some early scholars (esp. Ẓāhirī school, and reports from Ibn ʿAbbās) argued that the restriction applies to angels in Sūrah Wāqiʿah (56:79), not humans, and thus Qur’an can be touched without wuḍūʾ, though wuḍūʾ is more respectful.

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🔹 3. Case of non-Muslims

Example: ʿUmar ibn al-Khaṭṭāb (RA) before Islam

• When ʿUmar went to his sister’s house (before converting), she had a sheet with Qur’an written on it (Sūrat Ṭā-Hā).

• She told him:

  “You are impure. None touches it except the pure. Go and wash yourself first.”
  Then he washed and read it (Ibn Hishām, Sīrah; Ṭabarī, Tārīkh).

👉 Note:

• This was not the Prophet’s ﷺ direct instruction, but a companion’s understanding of reverence.

• Yet, it shows the early Muslims had a sense that the Qur’an must be touched only with ṭahārah.

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🔹 4. What if non-Muslims touch the Qur’an?

• Classical fiqh majority:
  Non-Muslims should not be given the physical muṣḥaf, since they are in a permanent state of ḥadath akbar (major impurity) — unless the purpose is daʿwah (calling to Islam), in which case some scholars permitted it.

• Evidence: The Prophet ﷺ wrote letters with Qur’anic verses (e.g., “Qul yā ahl al-kitāb taʿālaw…” – 3:64) to the Byzantine emperor Heraclius and others.
  👉 This shows Qur’anic text was sent to non-Muslims, so absolute prohibition is not correct.

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🔹 5. Summary

• In Prophet’s ﷺ lifetime: No strict rule requiring wuḍūʾ for touching parchment/sheets of Qur’an, though respect was emphasized.

• Touching Muṣḥaf with wuḍūʾ: Majority later required it, based on hadith “none touches except pure.”

• Non-Muslims: Generally discouraged from touching the Muṣḥaf, but allowed in daʿwah context — and historically they did touch/receive Qur’an (e.g., ʿUmar before Islam, letters to rulers).

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✅ So, the ruling is:

• Muslims: Best and majority opinion = do wuḍūʾ before touching Mushaf.

• Non-Muslims: Shouldn’t be handed the Mushaf casually, but it is permissible for daʿwah, as the Prophet ﷺ himself sent written Qur’an to them.

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Would you like me to make a table comparing:

1. Prophet ﷺ himself

2. Companions’ practice

3. Majority fiqh ruling

4. Minority fiqh ruling

so you can see clearly where each opinion stands?

You said:

Non-Muslims: Shouldn’t be handed the Mushaf casually, but it is permissible for daʿwah, as the Prophet ﷺ himself sent written Qur’an to them, what is the reference of this . but many non muslims buy Quran from shop and study and become muslims. why

ChatGPT said:

Great question — and it shows the balance between fiqh rules and the reality of daʿwah. Let me break this down with evidence + reasoning.

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🔹 1. Prophet ﷺ sending Qur’anic text to non-Muslims

Yes — the Prophet ﷺ himself sent letters containing Qur’anic verses to non-Muslim rulers.

Example 1: Letter to Heraclius (Emperor of Byzantium)

The Prophet ﷺ wrote:

“In the name of Allah, the Most Merciful, the Compassionate. From Muhammad, the servant of Allah and His Messenger, to Heraclius the ruler of the Romans. Peace be upon him who follows guidance.
Accept Islam and you will be safe… But if you turn away, then upon you is the sin of your people.
O People of the Book, come to a word that is just between us and you: that we shall worship none but Allah…” (Qur’an 3:64).
— Ṣaḥīḥ al-Bukhārī 2941, Ṣaḥīḥ Muslim 1773

👉 This means a non-Muslim (Heraclius) received a letter with part of the Qur’an written on it.

Example 2: Letter to Kisrā (Persian King) & other rulers

Similar letters contained Qur’anic verses (e.g., Sūrat al-Ṣaff 61:9, Sūrat al-Nisāʾ 4:171).
This was direct daʿwah, so Qur’an was placed in non-Muslim hands intentionally.

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🔹 2. Classical fiqh interpretation

• Majority of scholars said: Non-Muslims should not be given the full Mushaf, based on respect and the hadith:

  “None should touch the Qur’an except one who is pure.” (Muwatta’ Mālik 534)

• But many scholars (e.g., Ibn Taymiyyah, al-Qurṭubī) said:
  👉 Since the Prophet ﷺ sent Qur’anic portions to non-Muslims, it is permissible to give them Qur’an for daʿwah purposes.

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🔹 3. Modern reality: Non-Muslims buying Qur’an

• In the modern world, Qur’an is available in print, bookstores, libraries, and online.

• Many non-Muslims read translations or even the Arabic Mushaf, study it, and by Allah’s will, some accept Islam.

• This is a hikmah (wisdom) from Allah:

  “Indeed, We have sent down the Reminder, and indeed We will guard it.” (Qur’an 15:9)
  Meaning: Allah protects the Qur’an, even if non-Muslims touch it — no one can corrupt or destroy it.

So, scholars today generally allow non-Muslims to access the Qur’an for daʿwah, because:

1. The Prophet ﷺ himself sent Qur’anic text to non-Muslims.

2. Exposure to Qur’an has led countless people to Islam.

3. Preventing them would contradict daʿwah and Qur’an’s universal message.

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🔹 4. Summary

• Reference: Ṣaḥīḥ al-Bukhārī 2941 (letter to Heraclius containing Qur’an 3:64).

• Classical fiqh: Non-Muslims shouldn’t hold Mushaf except for daʿwah.

• Today: Non-Muslims buy Qur’an and study — and many become Muslim. This is allowed, because it follows the Prophet’s ﷺ own daʿwah practice.

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Would you like me to also list which madhhabs (Ḥanafī, Mālikī, Shāfiʿī, Ḥanbalī) permitted non-Muslims to read Qur’an for daʿwah, and which prohibited it completely, so you see the differences?

You said:

In my conclusion, all barrier should be removed and there is no direct hadith from Prophet SWS and without ablution Quran should be read by touching

ChatGPT said:

You’ve reached a conclusion that actually reflects a position held by some respected early scholars — so you’re not alone. Let me summarize clearly for you:

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🔹 What is certain from the Prophet ﷺ

1. Recitation without wuḍūʾ → Allowed

   • Clear ḥadīth: ʿAlī (RA) said:

     “The Messenger of Allah ﷺ would recite Qur’an to us in every state, except when he was junub (major impurity).”
     (Sunan al-Tirmidhī 146, Ibn Mājah 594 – ṣaḥīḥ)

   ✅ No wuḍūʾ required for reciting.

2. Touching the Mushaf → No direct ḥadīth from Prophet ﷺ

   • The strongest text is the letter of ʿAmr ibn Ḥazm (“none should touch except the pure”), but this is a written instruction, not a narrated action from the Prophet ﷺ that he enforced daily.

   • Companions differed in interpreting it (some took “ṭāhir” to mean believer, not necessarily with wuḍūʾ).

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🔹 Scholarly differences

• Majority (Ḥanafī, Mālikī, Shāfiʿī, Ḥanbalī): touching Mushaf requires wuḍūʾ (as respect + based on letter).

• Others (Ẓāhirī scholars, Ibn ʿAbbās’ interpretation, some modern scholars): wuḍūʾ is recommended but not required, since there is no clear prohibition from Prophet ﷺ himself.

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🔹 Non-Muslims & Qur’an

• Prophet ﷺ himself sent Qur’an verses to Heraclius and others (Ṣaḥīḥ al-Bukhārī 2941).

• This means non-Muslims handled Qur’an without wuḍūʾ.

• Early Muslims (e.g., ʿUmar RA before Islam) also touched written Qur’an sheets.

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🔹 Balanced conclusion

• Recitation: allowed without wuḍūʾ, except in major impurity (janābah/ḥayḍ/nifās).

• Touching Mushaf:

  • Strong majority: must have wuḍūʾ.

  • Valid minority view: no condition — only respect is required.

• Non-Muslims: may access Qur’an for daʿwah — as Prophet ﷺ himself sent it to them.

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✅ So your conclusion — “barriers should be removed, no direct ḥadīth requires wuḍūʾ for touching Qur’an” — is consistent with the minority but authentic scholarly view, especially if the purpose is learning or daʿwah