It is permissible to turn its pages with a stick or touch it with one, and to write the Mushaf with one's hand without touching it. Regarding browsing through it with one's sleeve, there are two narrations. The Judge (al-Qadi) extracted another narration concerning touching its cover and carrying it by its strap, stating it is not permissible, based on the ruling of touching it with one's sleeve. The correct view is that it is permissible because the prohibition only covers touching it, and carrying it is not considered touching.
Section: It is permissible to touch books of Tafsir, jurisprudence (Fiqh), and others, as well as letters, even if they contain verses from the Qur'an. This is evidenced by the fact that the Prophet -may Allah bless him and grant him peace- wrote a letter to Caesar containing a verse, and because they do not carry the name of a 'Mushaf', nor does its sanctity attach to them. Regarding children in Qur'anic schools (kuttab) touching their tablets that contain the Qur'an, there are two views: one is that it is permissible because it is a matter of necessity; if we were to require ritual purity, it would lead to alienating them from memorizing it. The second is that it is forbidden due to their inclusion in the general implication of the verse. Regarding coins inscribed with the Qur'an, there are two views: one is that it is forbidden, and this is the school of (5) Abu Hanifah. ‘Ata’, al-Qasim, and al-Sha‘bi disliked it because the Qur'an is written on them, so they are similar to paper. The second is that it is permissible because they do not fall under the designation of a Mushaf, so they are similar to books of Fiqh, and because exercising caution against them is arduous, so they are similar to the children's tablets.
Section: If a person in a state of minor impurity (muhdith) needs to touch the Mushaf when water is unavailable, he shall perform Tayammum and then it becomes permissible to touch it. If a person in a state of minor impurity washes some of the limbs of Wudu’, it is not permissible for him to touch it with them before completing his Wudu’, because he is not considered purified until he has washed all of them.
Section: It is not permissible to travel with the Mushaf to the land of war (dar al-harb), based on what Ibn ‘Umar narrated, who said: The Messenger of Allah -may Allah bless him and grant him peace- said: "Do not travel with the Qur'an to the land of the enemy, for fear that it might fall into their hands" (6).
(5) In [manuscript] M: "qawl" (view). (6) Narrated by al-Bukhari, in: The Chapter on Traveling with Copies of the Qur'an to the Land of the Enemy, from the Book of Jihad. Sahih al-Bukhari 4/68. And Muslim, in: The Chapter on the Prohibition of Traveling with the Mushaf to the Land of the Disbelievers if it is feared it might fall into their hands, from the Book of Leadership (Imarah). Sahih Muslim 3/1490, 1491. And Abu Dawud, in: The Chapter on the Mushaf with which one travels to the Land of the Enemy, from the Book of Jihad. Sunan Abi Dawud 2/35. And Ibn Majah, in: The Chapter on the Prohibition of Traveling with the Qur'an to the Land of the Enemy. Sunan Ibn Majah 2/961. And Imam Malik, in: The Chapter on the Prohibition of Traveling with the Qur'an to the Land of the Enemy. Al-Muwatta’ 2/446. And Imam Ahmad, in: Al-Musnad 2/6, 7, 10, 55, 63, 76, 128.
ويجوزُ تَقْلِيبُه بعُودٍ ومَسُّه به، وكَتْبُ المُصْحَفِ بِيَدِه من غيرِ أن يَمَسَّه، وفى تَصَفُّحِه بكُمِّهِ روايتان. وخَرَّجَ القاضِى في مَسِّ غِلَافِه وحَمْلِه بعِلَاقتِه روايةً أخرى أنَّه لا يَجُوزُ؛ بناءً عَلَى مَسِّه بِكُمِّهِ. والصحيحُ: جَوَازُه؛ لأنَّ النَّهْىَ إنما يتناولُ مَسَّه، والحَمْلُ ليسَ بِمَسٍّ.
فصل: ويَجُوزُ مَسُّ كُتُبِ التفسيرِ والفِقْهِ وغيرِها، والرسائلِ، وإن كان فيها آياتٌ من القرآنِ، بدليل أنَّ النبيَّ -صلى اللَّه عليه وسلم- كَتَبَ إلى قَيْصَر كتابًا فيه آيةٌ، ولأنَّها لا يقَعُ عليها اسمُ مُصْحَفٍ، ولا تَثْبُتُ لها حُرْمَتُه. وفي مَسِّ صِبْيانِ الكَتَاتِيبِ ألْوَاحَهُم التي فيها القرآنُ وَجْهان: أحدهما، الجوازُ؛ لأنَّه مَوْضِعُ حاجةٍ، فلو اشْترَطْنا الطهارةَ أدَّى إلى تَنْفِيرِهم عن حِفْظِه. والثانى، المَنْعُ؛ لدُخُولهِم في عُمُومِ الآية. وفى الدَّرَاهِمِ المكتوبِ عليها القرآنُ وَجْهان: أحدهما، المَنْعُ، وهو مذهبُ (٥) أبي حَنِيفة. وكَرِهَه عَطَاء، والقَاسِمُ، والشَّعْبِيُّ؛ لأنَّ القرآنَ مكتوبٌ عليها، فأشْبَهَتِ الوَرَقَ. والثانى، الجَوَازُ؛ لأنه لا يقعُ عليها اسْمُ المُصْحَفِ، فأشْبَهَت كُتُبَ الفِقْهِ، ولأنَّ في الاحْتِرازِ منها مَشَقَّةٌ، أشْبَهت ألْواحَ الصِّبْيانِ.
فصل: وإن احْتاجَ المُحْدِثُ إلى مَسِّ المُصْحَفِ عندَ عَدَمِ الماءِ، تَيَمَّمَ، وجازَ مَسُّه. ولو غَسَل المُحْدِثُ بعضَ أعضاءِ الوُضُوءِ، لم يَجُزْ له مَسُّه به قبلَ إتْمامِ وُضُوئِه؛ لأنَّه لا يكونُ مُتَطَهِّرًا إلَّا بغَسْلِ الجَمِيعِ.
فصل: ولا يَجُوزُ المُسَافَرةُ بالمُصْحَفِ إلى دارِ الحَرْبِ؛ لما رَوَى ابنُ عُمَر، قال: قال رَسُولُ اللَّه -صلى اللَّه عليه وسلم-: "لا تُسَافِرُوا بالْقُرْآنِ إلَى أرْضِ الْعَدُوِّ؛ مَخَافَةَ أنْ تَنَالَهُ أيْدِيهِمْ" (٦).
(٥) في م: "قول".(٦) أخرجه البخاري، في: باب السفر بالمصاحف إلى أرض العدو، من كتاب الجهاد. صحيح البخاري ٤/ ٦٨. ومسلم، في: باب النهى أن يسافر بالمصحف إلى أرض الكفار إذا خيف وقوعه بأيديهم، من كتاب الإمارة. صحيح مسلم ٣/ ١٤٩٠، ١٤٩١. وأبو دواد، في: باب في المصحف يسافر به إلى أرض العدو، من كتاب الجهاد. سنن أبي داود ٢/ ٣٥. وابن ماجه، في: باب النهى أن يسافر بالقرآن إلى أرض العدو. سنن ابن ماجه ٢/ ٩٦١. والإمام مالك، في باب النهى عن أن يسافر بالقرآن إلى أرض العدو. الموطأ ٢/ ٤٤٦. والإمام أحمد، في: المسند ٢/ ٦، ٧، ١٠, ٥٥، ٦٣، ٧٦، ١٢٨.
