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Qur'an 56:79

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Qur'an 56:79
Verse's Information
Suraal-Waqi'a (Qur'an 56)
Verse79
Juz'27
Content Information
Place of
Revelation		Mecca
TopicHonoring the Qur'an
Related VersesQur'an 56:78, Qur'an 56:77, Qur'an 43:4


Qur'an 56:79 which states: "no one touches it except the pure ones" is considered to be about the Qur'an. Muslim scholars have interpreted it in various ways. Some believe the verse refers to the outward aspect of the Qur'an; thus, touching the Qur'an requires physical cleanliness and ritual purity, and it cannot be touched without wudu. Based on this interpretation, the verse has been classified among the Ayat al-Ahkam (Verses of Rulings). Others believe the verse refers to the inner reality and truths of the Qur'an, and accessing the inner meaning of the Qur'an requires inner purity.

Another group of exegetes, relying on the preceding verse, consider this verse to be about the Preserved Tablet. Some, such as 'Allama Tabataba'i, believe that the Qur'an also has its roots in the Preserved Tablet, and in either case, the conclusion of the verse remains the same.

Position and Subject

Qur'an 56:79 is considered a verse regarding the honoring of the Qur'an and the exaltation of its status,[1] because the Qur'an is mentioned in verse 78, followed by this verse stating: "no one touches it except the pure ones". Accordingly, human purity is deemed a condition for benefiting from the Qur'an in this verse; outward benefit through touching and reciting it, and spiritual benefit through awareness of its teachings.[2]

Exegetes have linked the meaning of this verse to the two preceding verses; they have considered Qur'an 56:79 as an attribute for the "kitab maknun" ( i.e., Preserved Tablet) in Verse 78[3] or a third attribute for "Noble Qur'an" in verse 77.[4] 'Allama Tabataba'i, a Qur'an exegete, considers the ultimate meaning of both possibilities to be the same, stating: no one has access to that Hidden Book (Preserved Tablet), from which the Qur'an originates, or to the Qur'an, which is placed in the Hidden Book (Preserved Tablet), except the purified.[5]

Assuming this verse is a description of the Qur'an, some exegetes, such as Qatada b. Di'ama, have presented an outward meaning of the Qur'an, considering it to be this physical Qur'an.[6] Since the outward Qur'an (mushaf) might be touched by unbelievers and polytheists, these exegetes have stated that the Qur'an will not be touched by the non-purified in the Hereafter.[7] Other exegetes consider the reference to the Qur'an in this verse to be the spiritual reality and teachings of the Qur'an.[8]

Meaning of Touching

In Qur'an 56:79, touching (mass) in the phrase "la yamassuhu" (no one touches it) has been interpreted as both outward touching and inward touching.[9] It is said that some exegetes consider touching in the verse to mean physical contact with the Qur'an.[10]

Some exegetes, including 'Allama Tabataba'i, consider "touching" to mean inner contact in the sense of gaining knowledge;[11] based on this meaning, they have interpreted the verse to mean that no one gains awareness of the teachings of the Qur'an except the purified.[12] Nasir Makarim Shirazi believes there is no contradiction between the outward and inward meanings of touching, and both meanings can be combined in the general concept of the verse.[13] Accordingly, in his translation of the verse, observing both meanings, he writes: "and none can touch it [= access it] except the purified".[14]

Meaning and Instance of al-Mutahharun

In Qur'an 56:79, the term "al-mutahharun" is considered a passive participle[15] meaning "those who have been purified" and "the pure ones".[16] Both outward and inward meanings have been considered for this term: quoting al-Qurtubi, some exegetes regard al-mutahharun as those purified from physical impurities.[17] They consider the instances of these purified ones to be humans who are free from minor hadath, major hadath, and impurities.[18]

Some have considered al-mutahharun to mean those purified from spiritual impurities, such as polytheism,[19] sins and errors,[20] and attachment to other than God.[21] According to al-Mizan, many exegetes consider the instance of such purified ones to be the angels;[22] including Ibn 'Abbas[23] and Sa'id b. Jubayr.[24] 'Allama Tabataba'i considers restricting the instance of mutahharun to angels to be unjustified.[25] He considers the instance of al-mutahharun to be those among the angels and chosen humans to whom God has granted the success of purifying their souls.[26] Furthermore, he considers the spiritual interpretation of al-mutahharun to be more appropriate for the meaning of the verse.[27]

A narration from the Prophet (s) identifies the referent of al‑mutahharun in the verse as the ones brought near to God (al‑muqarrabun).[28] Citing this narration, some have stated that although the Qur'an is for the guidance of the general public, the obstinacy and prejudice of some humans prevents them from benefiting from the Qur'an, and piety and purity are the only way to receive its deeper and greater truths and concepts.[29] In some commentaries, the Shi'a Imams (a) are considered the perfect instance of al-mutahharun in this verse.[30] 'Allama Tabataba'i has identified the instance of al-mutahharun in the verse as the instances of "Ahl al-Bayt" in the verse of Tathir.[31]

Use as an Ayat al-Ahkam

Qur'an 56:79 has been discussed as one of the Verses of Rulings of the Qur'an.[32] Relying on this verse, a ruling has been issued in jurisprudence regarding the impermissibility of touching verses of the Qur'an by a person in a state of janaba, menstruation, and without wudu.[33]

Narrations from Sunnis[34] and Shi'a[35] have been transmitted regarding the impermissibility of touching the Qur'an relying on this verse. Shi'a jurists, relying on this verse and some narrations, have interpreted the impermissibility of touching the Qur'an as the impermissibility of touching the writing and script of the Qur'an.[36] Muhammad Hasan al-Najafi believes that this verse does not explicitly indicate the prohibition of touching the Qur'an with impurity; because the pronoun in "la yamassuhu" might return to the "Hidden Book" (kitab maknun) and the intended meaning of al-mutahharun might be the angels. He believes that nevertheless, the apparent meaning of the verse can be used to argue for prohibition; because apparently the pronoun in "la yamassuhu" (no one touches it) refers to the Qur'an, since both the verse two verses earlier—"This is indeed a noble Quran." (Qur'an 56:77)—and the subsequent verse—"sent down gradually from the Lord of all the worlds." (Qur'an 56:80)—clearly pertain to the Qur'an.[37]

Notes

  1. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  2. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 9, p. 442.
  3. ↑ Ṭabarānī, Tafsīr al-Qurʾān al-ʿaẓīm, vol. 6, p. 197; Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  4. ↑ Ṭūsī, al-Tibyān, vol. 9, p. 510; Ṭabarānī, Tafsīr al-Qurʾān al-ʿaẓīm, 2008, vol. 6, p. 197; Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  5. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  6. ↑ Ṣanʿānī, Tafsīr al-Qurʾān al-ʿazīz, vol. 1, p. 245; Jaṣṣāṣ, Aḥkām al-Qurʾān, vol. 5, p. 300.
  7. ↑ Ṣanʿānī, Tafsīr al-Qurʾān al-ʿazīz, vol. 1, p. 245.
  8. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  9. ↑ Qurṭubī, Tafsīr al-Qurṭubī, vol. 17, p. 225; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 282; Mudarrisī, Min hudā l-Qurʾān, vol. 14, p. 458.
  10. ↑ Fāḍil al-Miqdād, Kanz al-ʿirfān, vol. 1, p. 35.
  11. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137; Ḥusaynī Ṭihrānī, Nūr-i malakūt-i Qurʾān, vol. 2, p. 46; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 283.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  13. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 282.
  14. ↑ Makārim Shīrāzī, Tarjuma-yi Qurʾān-i Karīm,.
  15. ↑ Abū Ḥayyān al-Andalusī, al-Baḥr al-muḥīṭ, vol. 10, p. 93.
  16. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 282.
  17. ↑ Qurṭubī, Tafsīr al-Qurṭubī, vol. 17, p. 226.
  18. ↑ Jaṣṣāṣ, Aḥkām al-Qurʾān, vol. 5, p. 300.
  19. ↑ Qurṭubī, Tafsīr al-Qurṭubī, vol. 17, p. 226.
  20. ↑ Qurṭubī, Tafsīr al-Qurṭubī, vol. 17, p. 226.
  21. ↑ Fakhr al-Rāzī, al-Tafsīr al-kabīr, vol. 1, p. 92; Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  22. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  23. ↑ Ṭūsī, al-Tibyān, vol. 9, p. 510.
  24. ↑ Ṭūsī, al-Tibyān, vol. 9, p. 510.
  25. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  26. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  27. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  28. ↑ Suyūṭī, Al-Durr al-manthūr, vol. 8, p. 27.
  29. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 272.
  30. ↑ Mudarrisī, Min hudā l-Qurʾān, vol. 14, p. 459.
  31. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 137.
  32. ↑ Rāwandī, Fiqh al-Qurʾān, vol. 1, p. 49; Jaṣṣāṣ, Aḥkām al-Qurʾān, vol. 5, p. 300.
  33. ↑ Ṭūsī, al-Tibyān, vol. 9, p. 510.
  34. ↑ Suyūṭī, Al-Durr al-manthūr, vol. 8, pp. 27–28.
  35. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-shīʿa, vol. 1, pp. 384–385.
  36. ↑ Najafī, Jawāhir al-kalām, vol. 2, pp. 314–315.
  37. ↑ Najafī, Jawāhir al-kalām, vol. 2, p. 314.

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