Q. May I ask whether it is permissible to read the Qur’an without having performed ablution or wudhu? And could you please explain how science today confirms Qur’anic statements about nature, the universe, man’s creation, etc.
S. Jalal
A. It is agreed by scholars that reading the Qur’an without performing the ablution is permissible if one is not holding the Qur’an in his hand. In other words, one is reading without touching the Qur’an. Many scholars say that it a condition for holding the Qur’an that one should have a valid ablution. Other scholars question this assertion and say that the evidence cited in support does not make such requirement. The main basis for requiring ablution for holding the Qur’an is the Qur’anic verse that says in reference to it: “It is not touched except by the purified.” (56: 79) The objection to interpreting this verse as a requirement for ablution is based on two points: 1) the original Arabic word, yamassuhu, which is translated as ‘touched’, refers to an action that is much more than a mere touch; and 2) “the purified” refers to the angels who carry the Qur’an and do what God bids them to do. These scholars argue that had the verse been meant as a requirement, it would have been differently phrased and that the word meaning “the purified” would have been changed to another derivative meaning those who “purify themselves”. I am more inclined to this latter view. After all, reading the Qur’an is a more involved task than holding it, and there is no disagreement among scholars that while it is better to have ablution before reading the Qur’an, it is permissible to read it without ablution.
As for reading it while eating, this is not correct. We must not read the Qur’an in the same way as we read a newspaper or a novel. The Qur’an is read for worship and we cannot mix that with other activities like eating.
Much is said these days about Qur’anic statements being confirmed by scientific discoveries. This is given as further evidence of the validity of the Qur’an. I think this is the wrong way to go about it. When science is in agreement with the Qur’an, it is proof that science has made the right discovery. We do not seek confirmation for the Qur’an from what scientists say, because science can easily be at fault. It invalidates today what it used to hold as true and valid in the past.
It is true that the Qur’an refers to some natural phenomena, some related to man’s creation and others to the world at large. But the Qur’an does not give a scientific theory. It simply states facts that are absolutely true. It has challenged all people in all generations to prove anything it says to be wrong. The challenge remains open today as it will remain for future. But the Qur’an refers to these as evidence of God’s presence and creation, not as scientific phenomena. This is the reason why such statements are given in a way that is easy to understand by a scholar, a scientist, an educated person and one who is not educated.
The Qur’an, for example, speaks about the stages an embryo goes through until fully formed and a child is born. Nowadays, with the help of advanced technology, we can see that the development of the human embryo follows closely the course mentioned in the Qur’an. We do not need X-rays, scans and other equipment to believe the Qur’anic statement as correct. We simply use the recent knowledge to add further confirmation to our certainty that the Qur’an states the true facts.
Responsibility for Past Sins
Q. A marriage was hurriedly arranged when it was realized that the woman involved got pregnant. Could I ask if the marriage is valid. The husband sends money home to support his wife and children, but he always feels ashamed because of the basis of his marriage. He also feels that his worship might not be acceptable for the same reason.
(Name and address withheld)
A. It is obvious that the couple repented of their sin. Otherwise they would not have got married and stayed together for these years. Therefore, the marriage is valid and their children are legitimate children in the full sense of the word. That the husband should feel ashamed of his past sins is a good sign because it confirms that he looks with abhorrence at the very thought of illegitimate relationship. But he should realize that as far as the past relationship is concerned his own guilt is in no way less than that of his wife. It is often the case that the woman is the only one to be blamed in such cases, but this is a social blame, rather than legal or religious. She is blamed for the fact that her guilt becomes known as she gets pregnant. The man often escapes all blame and censure. But Islam looks at the matter in the right way and holds both parties equally responsible.
The important thing now is that both man and wife should realize where the guilt lies, i.e. on both of them, and repent with sincerity and firm resolution not to commit such sinful action again. When they do, God will forgive them if He so wills. He has committed Himself to accepting sincere repentance and forgiving those who repent.
The man in this case is being hard on himself and his wife as he questions the validity of his marriage and feels uncomfortable every time he thinks of his wife and marriage. He must not entertain such thoughts at all. His marriage is valid and he should treat his wife and children like all good Muslim parents and husbands.