I say, and with God's guidance: The prohibition of touching the Quran for these individuals is one of the issues that our jurists have unanimously agreed upon in our recognized legal schools, as stated by the senior scholars who support their opinions. Here are some of their statements: Al-Hafiz Ibn Abd al-Barr al-Maliki said in Al-Istidhkar 2: 472: "The jurists of the cities who are relied upon for fatwas, and their companions, have unanimously agreed that the Quran should only be touched by the pure. This is the opinion of Malik, al-Shafi'i, Abu Hanifa, their companions, al-Thawri, al-Awza'i, Ahmad ibn Hanbal, Ishaq ibn Rahuyah, Abu Thawr, and Abu Ubaid. These are the leaders of opinion and hadith in their eras. This was narrated from Sa'd ibn Abi Waqqas, Abdullah ibn Umar, Tawus, al-Hasan, al-Sha'bi, al-Qasim ibn Muhammad, and 'Ata, who are among the leaders of the Tabi'in in Medina, Mecca, Yemen, Kufa, and Basra." Imam Ibn Qudamah al-Maqdisi al-Hanbali said in Al-Mughni 1:168: "No one should touch the Quran except the pure: meaning pure from both types of ritual impurity. This was narrated from Ibn Umar, al-Hasan, Tawus, al-Sha'bi, and al-Qasim ibn Muhammad, and it is the opinion of Malik, al-Shafi'i, and the people of opinion. We do not know of anyone who disagrees with them except Dawud." The scholar Ibn Taymiyyah al-Hanbali said in Al-Fatawa al-Kubra 1: 282: "Question: Is it permissible to touch the Quran without ablution or not? The answer: The opinion of the four imams is that it should only be touched by the pure, as stated in the letter that the Messenger of God (peace be upon him) wrote to Amr ibn Hazm: 'No one should touch the Quran except the pure.' Imam Ahmad said: There is no doubt that the Prophet (peace be upon him) wrote it for him, and this is also the opinion of Salman al-Farsi, Abdullah ibn Umar, and others, and there is no known disagreement among the companions." Imam al-Nawawi al-Shafi'i said in Al-Majmu' 2: 86: "Touching and carrying the Quran: Our opinion is that both are prohibited, and this is also the view of Abu Hanifa, Malik, Ahmad, and the majority of scholars...". In the Kuwaiti Jurisprudence Encyclopedia 17: 127, 18: 323: "It is not permissible for the one in a state of ritual impurity to touch the entire Quran or part of it according to the jurists of the four schools." Among the evidence for this consensus among our esteemed imams is the following: 1. Allah (SWT) said: {Indeed, it is a noble Quran. In a protected tablet. None touch it except the purified. A revelation from the Lord of the worlds} [Al-Waqi'a 77-80]. Imam al-Nawawi al-Shafi'i said in Al-Majmu' 2: 86: "He described it as a revelation, and this is evident in the Quran that we have. If they say: what is meant is the preserved tablet, which none touch except the purified angels... the response is that His saying: {revelation} is evident in referring to the Quran and cannot be interpreted otherwise without a correct and clear evidence... This is the opinion of Ali, Sa'd ibn Abi Waqqas, and Ibn Umar, and no disagreement is known among the companions." 2. Allah (SWT) said: {No! It is a reminder. So whoever wills may remember it. In honored sheets. Elevated and purified. By the hands of scribes. Noble and pious} [Abasa: 11-16]. Al-Hafiz Ibn Kathir said in his Tafsir 4: 156: "The scholars derived from these two verses - that is, the verses of Al-Waqi'a and Abasa - that the one in a state of ritual impurity should not touch the Quran as it has been narrated in a hadith if it is authentic; because the angels honor the Qurans that contain the Quran in the highest assembly, so the people of the earth are more deserving of that; because it was revealed to them and its address is directed to them, they are more entitled to meet it with honor and reverence and to submit to it with acceptance and submission; due to His saying: {And indeed, it is in the Mother of the Book with Us, exalted and full of wisdom} [Az-Zukhruf: 4]." Imam Malik (may Allah be pleased with him) said: "The best thing I have heard regarding this verse: {None touch it except the purified} [Al-Waqi'a: 79] is that it is like this verse in Abasa, and he recited the saying of Allah, Blessed and Exalted: {No! It is a reminder. So whoever wills may remember it. In honored sheets. Elevated and purified. By the hands of scribes. Noble and pious} [Abasa: 11-16]." See: Al-Muwatta 1: 199, and Al-Durr al-Manthur 8: 27. 3. Allah (SWT) said: {And do not approach prayer while you are intoxicated until you know what you are saying, nor when you are in a state of janabah, except when traveling on a road until you have washed yourselves} [An-Nisa: 43]. Imam al-Qurtubi said in his Tafsir 5: 199: "If it is not permissible for him to stay in the mosque, then it is even more appropriate that he should not touch the Quran or read in it, as it is of greater sanctity." 4. From Ibn Umar (may Allah be pleased with him), the Prophet (peace be upon him) said: "None should touch the Quran except the pure" in Sunan al-Bayhaqi al-Kabir 1: 88, and Sunan al-Daraqutni 1: 121. Al-Haythami said in Majma' al-Zawa'id 1: 276: "It was narrated by al-Tabarani in al-Kabir and al-Saghir, and its narrators are trustworthy." 5. From Hakim ibn Hizam (may Allah be pleased with him), he said: When the Messenger of Allah (peace be upon him) sent me to Yemen, he said: "Do not touch the Quran except when you are pure" [in Al-Mustadrak 3: 552, and he said: "The hadith is of authentic chain and they did not narrate it," and in Al-Mu'jam al-Awsat 3: 327, and Al-Mu'jam al-Kabir: 205, 12: 313, and Al-Mu'jam al-Saghir 2: 277, and Al-Marasel of Abu Dawood p. 122, and Sunan al-Darimi 2: 214, and Al-Muwatta 1: 199. In one narration: "Except in a state of purity" in Musannaf Abdul Razzaq 1: 341. The scholar Dr. Nour al-Din Ittar said in I'lam al-Anam 1: 221: "The hadith indicates that it is forbidden for one who is not pure to touch the Quran, and the majority of scholars have agreed on this since the time of the companions (may Allah be pleased with them) and those after them, and this was stated by the four imams and others. Dawud al-Dhahiri and Ibn Hazm held that it is permissible for one in a state of minor or major ritual impurity to touch the Quran, and some who claim to be scholars have adopted this view... They have no evidence for their deviation except relying on the original state of permissibility, and that the default for things is permissibility, so they relied on that and were satisfied with criticizing the evidence of the imams of Islam. It is known that the original state of permissibility is not strong, and it can be opposed by any correct evidence, and this evidence from the imams of knowledge opposes it, and its indications are correct and strong and cannot be refuted." 6. From al-Mughira ibn Shu'ba (may Allah be pleased with him), he said: Uthman ibn Abi al-Aas - who was young - said: We came to the Messenger of Allah (peace be upon him) and found that I was the best among them in reciting the Quran, and I had excelled them with Surah Al-Baqarah. The Prophet (peace be upon him) said: "I have appointed you over your companions, and you are the youngest of them, and do not touch the Quran except when you are pure" in Al-Mu'jam al-Kabir 9: 44. Al-Haythami said in Majma' al-Zawa'id 1: 277: "It was narrated by al-Tabarani in al-Kabir in the context of what is obligatory to give zakat, and in it is Ismail ibn Rafi', whom Yahya ibn Ma'in and al-Nasai considered weak, and al-Bukhari said: He is trustworthy but close to being weak." 7. From Abdul Rahman ibn Zayd (may Allah be pleased with him) he said: "We were with Salman (may Allah be pleased with him), and he went to fulfill a need and concealed himself from us, then he came out to us, and we said: If you had performed ablution, we would have asked you about some things from the Quran. He said: Ask me, for I do not touch it; only the purified touch it, then he recited: {None touch it except the purified}.” Al-Hafiz al-Suyuti said in Al-Durr al-Manthur 8: 27: "It was narrated by Sa'id ibn Mansur and Ibn Abi Shaybah in Al-Musannaf and Ibn al-Mundhir and al-Hakim and authenticated it." 8. The king of scholars, al-Kasani, said in Bada'i' al-Sana'i 1: 33: "Honoring the Quran is obligatory, and it is not from honoring it to touch the Quran with a hand that is in a state of ritual impurity." Whoever wishes to delve into the details of the hadiths and reports regarding this matter should refer to Nasb al-Rayah 1: 281-282, Al-Durr al-Manthur 8: 27, and I'lam al-Mubih al-Khayid bi-Tahreem al-Quran 'ala al-Janib wal-Ha'id 1: 73, and others, for the space here does not allow for that. Based on the above, according to our Hanafi masters, it is forbidden to touch the Quran in a state of janabah, menstruation, postpartum bleeding, and minor ritual impurity except with a separate covering - that is, detached from it - and it is strictly disliked to touch with the sleeve according to the correct opinion; because it is a follow-up to the touch, so touching it with the sleeve is like touching it with the hand, as in Fath al-Qadir 1: 149, and Al-Wiqayah p. 126, and others. It is also disliked to touch a board or a coin that has a verse from the Quran unless the coin is in a pouch: that is, what is placed in it, and it should not be from his clothes that are attached to him, as in Radd al-Muhtar 1: 117, and Sharh al-Wiqayah p. 126, and Dhakhr al-Mutahilin p. 143, and others. It is permissible for him to read the Quran from memory or from a Quran if he turns its pages with a pen or something else, as in 'Umda al-Ri'ayah 1: 131. According to our Maliki jurists, in Al-Taj and Al-Iklil 1: 442: It is not permissible to touch the Quran even with a stick or to carry it even with a strap or pillow except with belongings intended for carrying, even if it is on a disbeliever. Malik said: The Quran should not be carried by one who is not in a state of ablution, neither on a pillow nor with a strap unless it is in a coffin or a box or something like that; it is permissible for one who is not in a state of ablution or a Jew or a Christian to carry it because the one who carries the Quran on a pillow intends to carry it, not to carry anything else. In the Kuwaiti Jurisprudence Encyclopedia 16: 241: "The jurists have agreed that it is forbidden to touch the Quran without a barrier... They differed regarding touching it with a barrier, such as a cover or sleeve or the like. The Malikis and Shafi'is say it is forbidden absolutely, even if it is with a barrier. The Shafi'is said: Even if the barrier is thick, as it is considered touching in common understanding. The Malikis stated that it is forbidden to touch the Quran even if it is touched with a stick or the like, and also to touch the skin of the Quran and to carry it even with a strap or pillow except with belongings intended for carrying. The correct opinion among the Hanbalis is that it is permissible for the one in a state of ritual impurity to touch the Quran with a barrier that does not follow it in sale, such as a bag and sleeve; because the prohibition only applies to touching it, and with the barrier, the touch is to the barrier and not to the Quran. This is similar to what is stated among the Hanafis, where they differentiated between a detached and attached barrier, saying: It is forbidden to touch the Quran for the one in a state of ritual impurity except with a separate covering - that is, not sewn - or a pouch. The covering refers to something that is separate like a map or the like; because the attached one is part of the Quran, and this is the fatwa. And Allah knows best.