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Placing the Qur’an on the Floor: Not Permissible

Answered by Sidi Salman Younas

Question: Regarding the Quran, are there any explicit sayings from the Quran itself, hadith, or scholars regarding placing it on the floor or low places?

Answer: assalamu `alaykum

I pray you are well.

There are many general proofs for the impermissibility of placing the Qur’an on the floor, or treating it in any way indicative of debasement or lack of respect.

Allah Most High stated, “Whoever exalts the signs of Allah, that is indeed from the piety of hearts.” [22.32] There is no doubt that the Qur’an is from among the greatest “signs” of Allah, rather His Speech to creation that serves as a guidance for all.

Tamim al-Dari narrates that the Prophet (Allah bless him and grant him peace) said, “The religion is sincere counsel. We said, ‘To whom, Oh Messenger of Allah?’ He said, ‘To Allah, His book, His Messengers, the Muslim leaders, and the laity.'” [Muslim, Abu Dawud, Tirmidhi] The scholars mention that sincere counsel as it relates to the Qur’an includes having immense respect for it, to believe it is the Word of Allah, to recite ir properly, to reflect on it and its lessons, to implement its guidance, and so forth. [Nawawi, Sharh Sahih Muslim]

Imam Nawawi states that there is consensus between the scholars on the obligation of respecting the Qur’an. [Ibn Muflih, Adab al-Shari`ah] Imam Qurtubi states explicitly that one should not place the Qur’an on the ground, nor should one place other books on top of it. For more, please see Etiquette of Reading and Handling the Qur’an.

Wasalam
Salman

Checked & Approved by Faraz Rabbani

Etiquette of Reading and Handling the Qur’an

Answered by Imam Muhammad ibn Ahmad al-Qurtubi

Question: What is the etiquette of reading and handling the Qur’an?

Answer: Imam Muhammad ibn Ahmad Qurtubi says in al-Jami’ li ahkam al-Qur’an [Taken from Reliance of the Traveler]

It is the inviolability of the Qur’an:

1. not to touch the Qur’an except in the state of ritual purity in wudu, and to recite it when in a state of ritual purity;

2. to brush one’s teeth with a toothstick (siwak), remove food particles from between the them, and to freshen one’s mouth before reciting, since it is the way through which the Qur’an passes;

3. to sit up straight if not in prayer, and not lean back;

4. to dress for reciting as if intending to visit a prince, for the reciter is engaged in an intimate discourse;

5. to face the direction of prayer (qiblah) to recite;

6. to rinse the mouth out with water if one coughs up mucus or phlegm;

7. to stop reciting when one yawns, for when reciting , one is addressing one’s Lord in intimate conversation, while yawning is from the Devil;

8. when begining to recite, to take refuge from in Allah from the accursed Devil and say the Basmala, whether one has begun at the first surah or some other part one has reached;

9. once one has begun, not to interrupt one’s recital from moment to moment with human words, unless absolutely necessary;

10. to be alone when reciting it, so that no one interrupts one, forcing one to mix the words of the Qur’an with replying, for this nullifies the effectivness of having taken refuge in Allah from the Devil at the beginning;

11. to recite it leisurely and without haste, distinctly pronouncing each letter;

12. to use one’s mind and understanding in order to comprehend what is being said to one;

13. to pause at verses that promise Allah’s favour, to long for Allah Most High and ask of His bounty; and at verses that warn of His punishment to ask Him to save one from it;

14. to pause at the accounts of bygone peoples and individuals to heed and benefit from their example;

15. to find out the meanings of the Qur’an’s unusual lexical usages;

16. to give each letter its due so as to clearly and fully pronounce every word, for each letter counts as ten good deeds;

17. whenever one finishes reciting, to attest to the veracity of ones’s Lord, and that His messenger (Allah bless him and grant him peace) has delivered his message, and to testify to this, saying: “Our Lord, You have spoken the truth, Your messengers have delivered their tidings, and bear witness to this. O Allah, make us of those who bear witness to the truth and who act with justice”: after which one supplicates Allah with prayers.

18. not to select certain verses from each surah to recite, but rather the recite the whole surah;

19. if one puts down the Qur’an, not to leave it open;

20. not to place other books upon the Qur’an, which should always be higher than all other books, whether they are books of Sacred Knowledge or something else;

21. to place the Qur’an on one’s lap when reading; or on something in front of one, not on the floor;

22. not to wipe it from a slate with spittle, but rather wash it off with water; and if one washes it off with water, to avoid putting the water where there are unclean substances (najasa) or where people walk. Such water has its own inviolability, and there were those of the early Muslims before us who used water that washed away Qur’an to effect cures.

23. not to use sheets upon which it has been written as bookcovers, which is extremely rude, but rather to erase the Qur’an from them with water;

24. not to let a day go by without looking at least once at the pages of the Qur’an;

25. to give one’s eyes their share of looking at it, for the eyes lead to the soul (nafs), whereas there is a veil between the breast and the soul, and the Qur’an is in the breast.

26. not to trivially quote the Qur’an at the occurrence of everyday events, as by saying, for example, when someone comes, “You have come hither according to a decree, O Moses” [Qur’an 69:24],

or,  “Eat and drink heartily for what you have done aforetimes, in days gone by” [Qur’an 69:24], when food is brought out, and so forth;

27. not to recite it to songs tunes like those of the corrupt, or with the tremulous tones of Christians or the plaintiveness of monkery, all of which is misguidance;

28. when writing the Qur’an to do so in a clear, elegant hand;

29. not to recite it out aloud over another’s reciting of it, so as to spoil it for him or make him resent what he hears, making it as if it were some kind of competition;

30. not to recite it in marketplaces, places of clamour and frivolity, or where fools gather;

31. not to use the Qur’an as pillow, or lean upon it;

32. not to toss it when one wants to hand it to another;

33. not to miniaturize the Qur’an, mix into it what is not of it, or mingle this worldly adornment with it by embellishing or writing it with gold;

34. not to write it on the ground or on walls, as is done in some new mosques;

35. not to write an amulet with it and enter the lavatory, unless it is encased in leather, silver, or other, for then it is as if kept in the heart;

36. if one writes it and then drinks it (for cure or other purpose), one should say the Basmala at every breath and make a noble and worthy intention, for Allah only gives to one according to one’s intention;

37. and if one finishes reciting the entire Qur’an, to begin it anew, that it may not resemble something that has been abandoned.

(Taken from www.masud.co.uk an excellent resource for traditional Islam)