Qur’an Related Issues

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Q. Is it permissible to go to the toilet with a cell phone in which the Qur'an Majeed or portions of it have been downloaded? A senior Mufti from India has given the fatwa of permissibility if the phone is switched off. Since no texts of the Qur'aan Shareef are visible on the screen it is permissible. The Mufti Sahib basis his fatwa on a ruling found in the Fatawa Kutub that if the name of Allah Ta'ala or Nabi (sallallahu alayhi wasallam) is engraved on a ring, then it is Mustahab when entering the toilet to cover the ring with one's sleeve. Please comment.

A. We agree with the Mufti Sahib’s view of permissibility, but not with the basis on which he has structured his view. In fact, the basis appears wrong and baseless to us. Firstly, the fatwa of permissibility to enter the toilet with a ring on which Allah’s Name is engraved is itself the subject of attack. It is not permissible to enter a toilet with any material on which Allah’s Name, Rasulullah’s Name or Qur’aanic verses are inscribed, engraved or written. It is highly disrespectful to do so. This impermissibility relates to normal circumstances. We are not considering here an abnormal occasion when circumstances constrain one to enter the toilet while having such holy material on one’s body. For example, the official Ruling of the Shariah is the prohibition of haraam medicine and remedies. This prohibition is not cancelled by the mas’alah of Tadaawi bil haraam (medication with haraam) because such haraam medication applies to abnormal and compelling circumstances. The same reasoning applies to the consumption of pork and haraam food in general.

We are presently discussing a normal situation. It is not permissible to enter the toilet with material on which Allah’s Name is written. The claim that it is permissible normally and that the only requirement is to cover it, even with one’s sleeve, and that such covering is Mustahab is devoid of Shar’i basis. If by ‘mustahab’ the Mufti Sahib intended the Fiqhi classification, then we believe that he has erred. Technically Mustahab applies to such acts for which there is express mention of it in the Sunnah. For awarding the act of covering with the sleeve the Mustahab status, the Mufti Sahib needs to present a basis from the Sunnah. On the other hand, if the term has been used in its literal sense to mean ‘preferable’ or ‘good’ or ‘advisable’, then too we do not agree. If a person is constrained to enter the toilet with a ring on which Allah’s Name is engraved, then it will be Waajib to properly cover and conceal it.

This is the best in a bad situation beyond one’s control. It is unacceptable that a person sits semi naked in the toilet relieving himself of his load of najaasat with Allah’s glorious Name exposed, and that covering the Glorious Name is only preferable, not obligatory. Furthermore, how will the ring be covered by the sleeve when the hand will be in operation in the Istinja process? The water-jug has to be handled. The suggestion to cover the ring with the sleeve is incongruous.

A better basis for the Mufti Sahib’s fatwa of permissibility with which we agree, is a covered Ta’weez in which is written a Qur’aanic verse or Allah’s Name. The Mashaaikh say that it will be permissible as long as it is properly covered. Although an objection could be raised here as well, nevertheless, it appears more logical. The Holy Name is also properly covered than in the sleeve act. The most logical basis for the permissibility is the human being himself. A Haafiz has the entire Qur’aan in his head/ heart. With the whole Qur’aan within him, he enters the toilet. The same applies to the Qur’aan Shareef inside a cell phone. Just as the Qur’aan is neither in the verbal nor written form in the human head, so too is it with the cell phone. And Allah knows best.
Close Answer


Q. Is it necessary to be with wudhu if one is carrying a phone in which the Qur'aan is stored?

A. It is not necessary to be with Wudhu for having with you a phone or any mechanical device in which the Qur’aan Majeed is stored. You may keep the phone in your pocket.


Q. Can one give the Holy Qur`aan (i.e. the Arabic Qur`aan) to non-Muslims for purposes of propagation?

A. The Qur`aan Shareef, every Muslim knows demands and deserves the highest of reverence. Allah Ta`ala has ordered that the Qur`aan Shareef be touched only in a state of purity. It is totally Haraam to touch the Qur`aan Shareef without Wudhu and this ‘hurmat’ (prohibition) is multiplied manifold if one happens to be in the state of ‘janaabat’ (greater impurity). It is therefore not permissible to hand the Qur`aan Shareef to non-Muslims who obviously will not comply with the Qur`aanic law of touching the Sacred Book ONLY in the state of total purity (i.e. purity from ‘hadath’ and purity from ‘janaabat’).

Westernized Muslims commit the grave sin of defiling the Qur`aan Shareef by regarding it as an ordinary book and presenting it to persons who will handle it in the state of impurity. Furthermore, true propagation correct propagation cannot be executed by means of only the Qur`aan Shareef. The non-Muslim who reads only the translation of the verses is liable to misunderstand the Qur`aan Shareef. Even Muslims – especially westernized Muslims – have gone and are going astray by reading a translation of the Qur`aan Shareef. As a result of their ignorance of Islam they are confused by verses which seem to them as contradictory. In their state of confusion based on ignorance they misinterpret the verses and resort to kufr. Far from serving the purpose of propagation, a mere translation will only confuse the non-Muslim reader.



A concerned Muslim prisoner from the U.S.A. writes:

Assalaamu Alaikum Respected Brothers, many times I have read in “The Majlis” someone asking a question : “Is it permissible to give a non-muslim a copy of the Qur’an”. (We have always said that it is haraam – The Majlis)

If I may, I would like to comment on this issue and to relate what I have personally witnessed, Insha’Allah. I have been in prison now for 14 years and the past 12 years have been spent in solitary confinement. There have been countless times when I have overheard or seen a Muslim inmate giving a copy of the Qur’an to a non-muslim inmate who requested it. This is a huge problem!

Not only as you state, are these non-muslims in a constant state of janaabat, and they will never respect the Qur’an as a Muslim would do, but these non-muslim shaitaans (devils) ask for these Qur’ans so they can intentionally desecrate and destroy them!

I once moved into a new cell and the inmate who lived there before me left a bunch of torn up “trash” on the floor under the bed. As I began to clean the cell and gather all the “trash” from under the bed, I quickly realized that the “trash” was all wet and smelled of urine. To my horror, as I looked, I discovered that all this torn up “trash” was in fact a copy of the English Qur’an – with the Arabic text! Someone had torn it into small pieces and then urinated all over the torn up pages.

Many other times I’ve seen inmate workers or guards sweeping trash along the walkway in front of the cells and there will be copies of the Qur’an in the trash – some of them intact, some torn up and missing pages. When I see these Qur’ans in the trash, I will plead with the guards to remove the Qur’an from the trash and give it to me. Sometimes they do, but often they refuse.

I have taken in 7 copies of the Qur’an that someone had thrown into the trash heap and all of them have been in very bad condition – torn, pages ripped out, written in – vile/ vulgar statements written across the pages. This is the sort of thing non-muslims do with copies of the Qur’an and the so-called “Muslims” (These so-called ‘muslims’ are in reality Zindeeqs or worst – they are Munaafiqeen – The Majlis) who provide them with these Qur’ans are committing a vile, evil sin against Allah Ta’ala. They should be ashamed, (Zindeeqs have no shame –The Majlis).

However, I can assure you they are not. Just like me, they have eyes to see and they have ears to hear – they see, hear, and witness these evil non-muslim devils engage in desecrating and destroying the Qur’an. I have seen this vile evil first hand and I absolutely agree with you that copies of the Qur’an should never be given to a non-muslim.

What purpose does the kuffaar have for a copy of the Qur’an? None! The Qur’an cannot serve any purpose for the kuffaar, because they do not believe the words of Allah Ta’ala. Imaan certainly must come first!

Thank you for the truth you declare and know that you all are in my Dua’. May Allah guide and protect you. Was- Salaam Abdur Rahmaan

The Majlis has often warned Muslims to desist from the haraam practice of doling out Qur’aan Majeed copies to non- Muslims and to even Muslim prisoners.

In fact, the Fuqaha have proclaimed it forbidden for the Mujaahideen to take Qur’aan copies with them on their Jihad campaigns.

Miscreant and evil so-called ‘Muslim’ propagation organizations consisting of modernists who are Zindeeqs specialize in perpetrating desecration of the Qur’aan Majeed. They are the worst shayaateen who dole out Qur’aans to non- Muslims, duping themselves and deceiving stupid Muslims with the argument of da’wat.

The cases of Qur’aan desecration are numerous. How is it possible for non-Muslims who perpetually wallow in spiritual and physical janaabat to ever honour the Qur’aan Majeed when even professed ‘muslims’ such as these zindeeq ‘da’wah’ workers have no respect for the holy Mushaf? The clogged brains and darkened hearts of these Zindeeqs fail to understand that it is haraam for even a Muslim to recite the Qur’aan from memory whilst in the state of janaabat.

How then can it ever be permissible to give the Qur’aan Majeed to those whose salient feature is perpetual janaabat and najaasat – spiritual and physical? When Muslims are not allowed to touch the Qur’aan without wudhu, how can a person of true Imaan ever venture to disgrace and desecrate Allah’s Kalaam by giving it to a desecrator of the Qur’aan wallowing in janaabat and najaasat, consuming haraam, pork and liquor? This attitude of these modernists shayaateen testifies to their nifaaq. It is proof that they are not Muslim at heart.
Close Answer


Q. Is it permissible to give a non-Muslim a copy of the English Qur’aan which also contains the Arabic Qur’aan?

A. It is not permissible for even a Muslim to touch the Qur’aan Majeed without wudhu even if the English translation is along with the Arabic text. To a far greater degree will it be haraam to give the Qur’aan Majeed to a non-Muslim who is constantly in the state of janaabat, and who will never respect the Qur’aan as a Muslim would do.


Q. Is it appropriate for Huffaaz to recite Qur’an at tremendous speeds during Ramadhan?

A. The quality of Hifz of present-day Huffaaz is truly lamentable. Throughout the country where the Huffaaz recite in Taraaweeh, a sad mockery of the Qur’aan and the Taraaweeh takes place. The recitation of the Huffaaz in general is putrid and spiritually nauseating. It is an insult to the sacred institution of Hifz to describe these Ramdhaan ‘huffaaz’ as Haafizul Qur’aan.. During the daytime, despite spending considerable time revising a couple of rukus’ which will be recited in a couple of raka’ts, their recitation is cluttered with errors of a variety of kinds. The speed with which they recite betrays the great deficiency in their ‘hifz’. The speed furthermore makes a massive mockery of the Ibaadat of Salaat.

While there are exceptions to this abominable state of affairs, they are rare. The majority of the so-called ‘huffaaz’ are not true haafizul Qur’aan. When a student would come to visit Hadhrat Masihullah (rahmatullah alayh) and if in response to his query he said that he was a haafiz, Hadhrat would ask: “A Ramdhaani hafiz or a Haafizul Qur’aan?” A “Ramdhaani hafiz” is the kind of chap who is the Imaam in a couple of raka’ts of Taraaweeh and acquits himself in the manner described above. The entire year he remains oblivious of the Qur’aan Majeed. During Ramadhaan he suffers during the daytime swotting the couple of Rukus he is supposed to recite in Taraaweeh. He is not a true Haafiz. On the other hand, a Haafizul Qur’aan, is a Haafiz who has the Qur’aan Majeed inside his heart, in his mind, and on his Tongue and finger tips. He is a true Guard of the Qur’aanic text.

A Haafiz of the Qur’aan should make it his incumbent duty to recite the entire Qur’aan in his daily Sunnat and Nafl Salaat throughout the year. The Sunnat and Nafl Salaaat attached to the Fardh Salaat, Tahajjud, Ishraaq, Dhuha, Tahyatul Wudhu, Tahyatul Musjid, Awwaabeen, etc. offer him ample opportunity to revise and solidify his Hifz every day of the year. But, the so-called huffaaz, rush through their daily Salaat reciting the short Surahs. In addition to this, the Haafiz should recite at least 10 Juz daily. From the 24 hours he has to devote only about 3 and half hours which he could spread over the entire day and night. If the hafiz does not adopt this or a similar system it is obvious that the Qur’aan Majeed will slip from his memory. Another factor of vital importance is that indulgence in sin and futility adversely affects Hifz. A haafiz who does not inculcate Taqwa will increasingly tend to forget his Hifz. The Qur’aan does not coexist with a heart contaminated with evil. The Qur’aan is pure noor which can coexist only in a heart which glitters with noor.


Q. Is it allowed to recite the Holy Qur`aan at sunrise, zawwaal and sunset?

A. Recitation of the Holy Qur`aan is permissible during these Makrooh times. However, it is Afdhal (more meritorious) to engage in Dua, Tasbeeh and Istighfaar during Makrooh times. (Shaami)


Q. At the time of reciting the Holy Qur`aan I moisten my finger by touching my tongue when I turn a page. Is it permissible to do so – I mean the application of saliva to the finger for the purpose of paging the Holy Qur`aan?

A. In view of the Fiqhi Rule that the saliva of man is Taahir (pure) and in view of the fact that during the Sunnat practice of kissing Hajre Aswad the saliva touching the Hajre Aswad is not regarded as being disrespectable, there is nothing wrong in paging the Qur`aan in the manner described. (Fataawa Darul Uloom)


Q. Someone who is unable to recite the Qur’aan Shareef in Arabic, reads the translation of Surah Yaseen after Fajr and of Surah Mulk in the evening. Is this allowed or is it better to make Thikr instead?

A. It is permissible to read the translations of the Surahs at any time of the day or night. But reading the translations does not compensate for the deprivation of the thawaab of tilaawat of the Qur’aan Shareef. It is infinitely better to engage in Thikrullaah, Durood, etc. than to read an English translation of the Surahs. It is also incumbent that this person makes a concerted effort to learn how to recite the Qur’aan Shareef in Arabic.


Q. Is it permissible for a number of people to recite the Qur`aan Shareef aloud in one place? Everyone reads aloud whatever part of the Qur`aan he is reciting.

A. Allah Ta`ala commands in the Qur`aan Shareef: “When the Qur`aan is being recited, listen to it (attentively) and maintain silence.” This clash of voices resulting from reciting aloud negates attentive listening and silence while the Qur`aan is being recited. Everyone should recite in low tones. The method of reciting aloud by a group of persons is not proper.


Q. Some people recite the Qur’aan Shareef in an extremely loud voice. Is this proper?

A. It is not proper to shout while making tilaawat. Reciting very loudly is improper.


Q. Is it permissible to listen to Qur’aan recital on a cassette while one is busy sewing on a machine?

A. It is permissible. As long as you pay attention to the recitation, it is permissible.


Q. If someone makes Salaam to one while one is reciting the Qur’aan Shareef, is it compulsory to respond?

A. Firstly, it is Makrooh to make Salaam to a person who is reciting the Qur’aan Shareef or is engaged in any ibaadat or is eating. It is not waajib to respond to the Salaam.


Q. When one makes khatam of the Qur’aan, should one make the niyyat of khatam before beginning or after having completed the recitation?

A. There is no need to make niyyat of khatam. When one recites the Qur’aan, one’s action implies the intention to recite for the Sake of Allah Ta’ala. When one has completed the whole Qur’aan, that is the Khatam.


Q. If the Qur’aan Shareef is placed on a high shelf, will it be permissible to sleep with the feet pointing in that direction?

A. As long as the Qur’aan Majeed is on a high shelf above the feet, it will be permissible.


Q. In Muslim countries Arabic and Urdu newspapers in which are printed Islamic articles, even Qur’aanic verses and Ahadith, are used as wrapping paper. Later these papers are discarded as waste and even trampled on. Is it permissible to wrap parcels with such newspaper?

A. It is sacrilegious and haraam to wrap items with such paper. The sacred words of Allah are insulted and their sanctity disgracefully violated. The degree of disrespect which Muslims show to the Qur’aan and the Holy Hadith of Rasulullah (sallallahu alayhi wasallam) is deplorable and borders on the confines of kufr.


Q. Is it permissible to shred very old and tattered copies of the Qur’aan Majeed in a shredder. The paper will be recycled?

A. It is not permissible to shred old scriptures of the Qur’aan Majeed even if it will not be recycled. Using for recycling is appallingly sinful. It is defilement of the Qur’aan Majeed. The unusable copies of the Qur’aan Majeed should be wrapped in clean cloth and buried in a place where people do not walk.


Q. I teach little children Deenyaat. I write Allah’s Name and Qur’aanic verses with chalk on the board. When I erase what is written, the chalk-dust obviously falls on to the ground. This agitates my conscience. Please advise.

A. Don’t write the Names of Allah Ta’ala and Rasulullah (sallallahu alayhi wasallam) on the board with chalk. When these Names are erased, the dust will scatter on the ground. This is highly disrespectful. Rasulullah (sallallahu alayhi wasallam) said that sin agitates the conscience.


Q. Is touching the Qur’aan Majeed an oath?

A. Touching the Qur’aan Shareef is not a Qasam (Oath). Nevertheless, it is permissible to touch it for emphasizing the truth of one’s oath.


Q. A modernist claims that blind chanting of the Qur’aan is a mockery of the Qur’aan. Please comment.

A. Blind chanting of the Qur’aan is a wonderful avenue of gaining proximity to Allah Ta’ala. Tilaawat of the Qur’aan is an ibaadat apart from understanding the Qur’aan. All the Ahkaam (Laws) of the Shariah which Muslims practice daily are part and parcel of the Qur’aan. Muslims understand all acts of their Ibaadat even if they do not understand the words they recite. Such recitation is commanded by Allah Ta’ala. The reward for every harf (letter) of the Qur’aan is ten virtues whether one understands it or not.

Once Imaam Ahmad Bin Hambal (rahmatullah alayh) saw Allah Ta’ala in a dream. The Imaam asked Allah Ta’ala for the shortest route to His proximity. The Divine Response was: “Tilaawat of the Qur’aan.” Imaam Hambal enquired: “With or without understanding?” Allah Ta’ala said: “With and without understanding.” No one can pay any attention to what the murtadd says. He makes a mockery of his own stupidity. For 14 centuries the Ummah has been making Tilaawat of the Qur’aan without understanding the Arabic text. Yet all authorities of the Shariah unanimously proclaim such Tilaawat to be highly meritorious and the means of gaining Allah’s Pleasure. Shaitaan has innumerable camp- followers and agents of deviation and kufr in the field today. Simply ignore them.


Q. Please comment on the importance of reciting the Qur’an.

A. Tilaawat (recitation) of the Qur’aan Majeed is an incumbent obligation for all Muslims, males and females. Abstention from Tilaawat corrodes the heart and destroys the ability to understand the truth and to practise righteous acts. Rasulullah (sallallahu alayhi wasallam) said: “Do not convert your homes into graveyards. Verily, the shaitaan flees from a home wherein Surah Baqarah is recited.” A home wherein the inmates do not make regular and daily Tilaawat of the Qur’aan Majeed is like a desolate graveyard. Such a home becomes a haunt for the shayaateen. On the other hand, the shayaateen flee from a home in which the fragrance of the Qur’aan permeates. The heart bereft of the barkat of the Qur’aan is a rusted heart which becomes blind to the truth.

Rasulullah (sallallahu alayhi wasallam) said: “Verily, these hearts rust like steel rusts when it becomes moist.’ The Sahaabah asked: ‘O Rasulullah! What is its polish?’ He said: “Abundant remembrance of Maut and Tilaawat of the Qur’aan.” Innumerable Muslims abstain from daily Qur’aan tilaawat. There are many who fail to make a khatam (a complete recitation) of the Qur’aan Majeed in even a whole year. Such persons are most unfortunate. The shayaateen become their companions who influence their thinking, statements and deeds. The very minimum requirement is to complete one Qur’aan every month. Those who have the time and the taufeeq should make more khatams, and this should be increased during the Month of the Qur’aan, i.e. the Month of Ramadhaan.


Q. Is it permissible to kiss the Qur'aan Shareef and keep it against one's heart/breast?

A. It is permissible to kiss the Qur’aan Shareef and to press it against your heart and on your head. While this is not a demand of the Sunnah, it is permissible and spiritually beneficial. It is an expression of love for the Qur’aan Shareef.


Q. While reciting the Qur’aan Shareef, if one hears someone mentioning the name of Rasulullah (sallallahu alayhi wasallam), should one stop reciting and recite Durood?

A. Whilst making Tilaawat and hearing someone mentioning the name of Rasulullah (sallallahu alayhi wasallam), one should not stop reciting. Continue the Tilaawat.


Q. Is it permissible to recite the Qur’aan Shareef with shoes on?

A. It is permissible to recite the Qur’aan Shareef even with shoes on.


Q. I am trying to improve my Imaan. Some years ago, perhaps before I was baaligh and also after I became baaligh, I made many Khatams of the Qur’aan Shareef. At times I would skip pages in between, Thereafter I have made many khatams correctly, i.e. without skipping pages. I am worried now that even my subsequent khatams will not be accepted on account of the defective khatams of earlier times. What should I do to compensate for the deficiency in my khatams to ensure that my khatams are accepted?

A. May Allah Ta’ala increase you in taqwa and baseerat. You need not worry about your having skipped pages in the past. You will, Inshaa’Allah, obtain the thawaab of whatever you have recited even if you had skipped pages. This earlier practice of skipping pages does not in any way affect your completed recitations and your future khatams. There is no compensation necessary for having skipped pages.


Q. Please explain the rules of reciting or not reciting Bismillaah in relation to Surah Taubah. Must we refrain from Bismillaah even if we begin reciting in the middle of the Surah?

A. When you begin the tilawat (recitation) at Surah Taubah, you should recite ta-awwuz (Authubillaah…) as well as Tasmiah (Bismillaah…) If you did not begin the tilaawat from Surah Taubah but reached Surah Taubah when completing the previous Surah, then you should not recite Tasmiah when you start the next Surah. If after pausing in the middle of Surah Taubah for even a few moments, you resume the Tilaawat, you should then begin with Tasmiah. If you stop anywhere in Surah Taubah and discontinue the Tilaawat or engage in speaking or do some other act, then when commencing the Tilaawat from where you had ended it, recite Ta-awwuz and Tasmiah.


Q. Please advise on the qualities a Haafiz of the Qur’aan should inculcate within himself.

A. Hadhrat Abdul lah Ibn Mas’ood (radhiyallahu anhu), one of the most senior among the Sahaabah proffered the following advice and admonition to the Haafiz of the Qur’aan: “When the people enjoy themselves with food and drink, the Haafiz should be fasting. When they are laughing, the Haafiz should be in contemplation. When they dispute, he should be silent. When they manifest pride, he should be humble. The Haafiz of the Qur’aan should be a person who is one who cries and who is always grieving and tolerant. He should not be a person of ill conduct. He should not be ghaafil (oblivious) nor rowdy nor of harsh disposition nor one who is arrogant.”


Q. When alone at home, should thikr and tilaawat be made aloud or silently?

A. When you are alone, then it is preferable to make loud thikr and also loud Tilaawat of the Qur’aan Shareef. Even if the family is at home, the thikr and tilaawat should be audibly made.


Q. What should one who is reciting the Qur’aan do when the Athaan begins?

A. When one hears the Athaan whilst reciting the Qur’aan Shareef, end the aayat, listen to the Athaan and respond in the Masnoon manner. One should not continue reading.

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