Reading from a copy of the Quran

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

According to the Hanafi Madhab one cannot pray Salah carrying a copy of the Quran (Mushaf). Such a prayer is invalid in his view. Even if a person was not carrying it, but reading from it, the prayer would still be invalid according to the soundest opinion in the Madhab.

Explanation

There is no dispute that the blessed Prophet ﷺ used to lead the prayer without carrying or reciting from the written text of the Holy Quran (Mushaf). The same is the case with the Khulafaa al-Rashidun. Therefore, the Hanafi Madhab does not accept the practice of praying whilst reciting from a copy of the Quran.

The Imams

قلت أَرَأَيْت الإِمَام يؤم الْقَوْم فِي رَمَضَان أَو فِي غير رَمَضَان وَهُوَ يقْرَأ فِي الْمُصحف قَالَ أكره لَهُ ذَلِك قلت وَكَذَلِكَ لَو كَانَ يُصَلِّي وَحده قَالَ نعم قلت فَهَل تفْسد صلَاته قَالَ نعم وَهَذَا قَول أبي حنيفَة وَقَالَ أَبُو يُوسُف وَمُحَمّد أما نَحن فنرى أَن صلَاته تَامَّة وَلَكنَّا نكره لَهُ ذَلِك لِأَنَّهُ يشبه فعل أهل الْكتاب. (الأصل)

I said: What do you think of the Imam leading the people in prayer in Ramadan or outside of Ramadan while he is reading from the Mushaf? He said: I dislike (Makruh) that for him. I said: And likewise, if he was praying alone? He said: Yes. I said: Is his prayer invalid? He said: Yes. This is the opinion of Abu Hanifa. Abu Yusuf and Muhammad said: As for us, we see that his prayer is valid, but we dislike that for him. Since it resembles the actions of the People of the Book. (Imam Muhammad bin Hasan al-Shaybani 189H, al-Mabsoot).

Imam Abu Hanifah clearly considered the prayer invalid if one were to pray whilst reciting from a copy of the Quran. As for the two students of the Imam, they considered it valid but Makruh. Thus, we see that none of the Imams encouraged it or considered it permitted.

The Fatwa

The strongest position in the Madhab is that of Imam Abu Hanifah. Meaning, if a person prays whilst reciting from a copy of the Quran then the prayer will be invalid. Numerous leading authorities within the Madhab confirmed this.

(وَقِرَاءَتُهُ مِنْ مُصْحَفٍ) يَعْنِي تَفْسُدُ الصَّلَاةُ. وَهَذَا عِنْدَ أَبِي حَنِيفَةَ وَقَالَ أَبُو يُوسُفَ وَمُحَمَّدٌ تُكْرَهُ وَلَا تَفْسُدُ صَلَاتُهُ. (تبيين الحقائق شرح كنز الدقائق)

Imam al-Nasafi: And his reading from the Mushaf.

Imam al-Zayla’i: Meaning, the prayer is nullified. This is according to Abu Hanifa. Abu Yusuf and Muhammad said that it is disliked but his prayer is not nullified. (Tabyeen al-Haqaaiq). 

(وَ) يُفْسِدُهَا (قِرَاءَتُهُ مِنْ مُصْحَفٍ)؛ لِأَنَّهُ يَتَلَقَّنُ مِنْ الْمُصْحَفِ فَأَشْبَهَ التَّلَقُّنَ مِنْ غَيْرِهِ. (درر الحكام شرح غرر الأحكام)

And his reading from the Qur’an nullifies it. As he is receiving it from the Qur’an. So, it resembles receiving from another. (Mula Khusru 855H, Durar al-Hukam). 

 

وَيُفْسِدُهَا قِرَاءَتُهُ مِنْ مُصْحَفٍ عِنْدَ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى – وَقَالَا: لَا يُفْسِدُ. لَهُ إنَّ حَمْلَ الْمُصْحَفِ وَتَقْلِيبَ الْأَوْرَاقِ وَالنَّظَرَ فِيهِ عَمَلٌ كَثِيرٌ وَلِلصَّلَاةِ عَنْهُ بُدٌّ، وَعَلَى هَذَا لَوْ كَانَ مَوْضُوعًا بَيْنَ يَدَيْهِ عَلَى رَحْلٍ وَهُوَ لَا يَحْمِلُ وَلَا يُقَلِّبُ أَوْ قَرَأَ الْمَكْتُوبَ فِي الْمِحْرَابِ لَا تَفْسُدُ، وَلِأَنَّ التَّلَقُّنَ مِنْ الْمُصْحَفِ تَعَلُّمٌ لَيْسَ مِنْ أَعْمَالِ الصَّلَاةِ وَهَذَا يُوجِبُ التَّسْوِيَةَ بَيْنَ الْمَحْمُولِ وَغَيْرِهِ فَتَفْسُدُ بِكُلِّ حَالٍ وَهُوَ الصَّحِيحُ. هَكَذَا فِي الْكَافِي. (الفتاوى الهندية)

And it is nullified by his reading from the Mushaf according to Abu Hanifah (May Allah Almighty have mercy on him). They said: It does not invalidate. For him is the fact that carrying the Mushaf, turning the pages and looking at it is Amal Katheer. Which is not indispensable for Salah. Based on this, if it were placed in front of him on a stand, such that he is not holding it nor turning pages, or he reads what is written in the Mihrab, it does not nullify. Also receiving from the Mushaf is learning, which is not from the actions of Salah. And this necessitates equivalence between what is carried and what is not, so it is invalid in all cases. This is the correct opinion. As is mentioned in al-Kafi. (al-Fatawa al-Hindiyah).  

 

(و) يفسدها (القِرَاءةُ من مُصْحَفٍ) وقال أبو يوسف ومحمد: يُكْرَه قراءة المصلّي من المصحف ولا تَفْسُد صلاته. لأن القراءة عبادة، والنظر في المصحف عبادة أخرى انضمت إليها، لكن يُكْره لأنه فعل أهل الكتاب. وله أنّ حمله وتقليب أوراقه والنظر فيه عمل كثير، فعلى هذا لو كان موضوعاً بين يديه على شيء، ولم يحمله ولم يُقَلِّبْه لا تفسد. أو لأنها تَلَقُّن منه، فصار كما إذا تَلَقّنها من معلم، وهذا يوجب التسوية بين المحمول وغيره فتفسد بكل حال، وهو الصحيح. فيجوز صلاة من يحفظ القرآن إذا قرأ من مصحف من غير حمل. (فتح باب العناية بشرح النقاية)

It is nullified by reading from the Mushaf. Abu Yusuf and Muhammad said: It is disliked for a worshipper to read from the Mushaf, but his prayer is not nullified. Since, reading is an act of worship, and looking at the Mushaf is another act of worship that is added to it, but it is disliked because it is the action of the People of the Book. For his is that carrying it, turning the pages, and looking at it is Amal Katheer (excessive movement).

Based on this, if it was placed on something in front of him, and he did not carry it nor turn it over, it would not nullify. Or because it is receiving from it. So, it is as if he is receiving it from a teacher. This necessitates equality between what is carried and what is not, so it is nullifies in all cases. And this is the correct view. Thus, the prayer of one who has memorised the Qur’an is permissible if he reads from a copy without carrying it. (Imam Ali al-Qari 1014H, Fath Bab al-Inayah).

Two issues raised

We have seen in the Nusoos (texts) above, that two concerns have been raised by the Imams of the Hanafi Madhab. One is the issue of carrying a copy of the Quran being excessive movement (Amal Katheer). The other is receiving from the Holy Quran.

According to the strongest position in the Hanafi Madhab, both nullify the prayer. That is why the prayer will be invalid if you read from the Holy Quran, even if you are not carrying it. Therefore, the advice of some that put the Quran on a stand and reading from it is fine, is incorrect.

The only exception in the Hanafi Madhab is for someone who has already memorised what he is reading. In such a case if he reads from a copy of the Quran without carrying it, then the prayer will remain valid.

When it is permitted

“وقراءة ما لا يحفظه من مصحف” وإن لم يحمله للتلقي من غيره وأما إذا كان حافظا له ولم يحمله فلا تفسد لانتفاء العمل والتلقي. (مراقي الفلاح شرح نور الإيضاح)

And reading what he has not memorised from the Qur’an. Even if he does not carry it. Due to receiving from other than himself. However, if he had memorised it, and did not carry it, then it is not nullified. Due to the absence of Amal Katheer and receiving (al-Talaqi). (Imam Hasan bin Amar al-Shurunbulali 1069H, Maraaqi al-Falah).

 

“من مصحف” أراد به ما كتب فيه شييء من القرآن كذا في النهر فعم ما لو قرأ من المحراب وهو الصحيح وأشار إليه بقوله وإن لم يحمله قوله: “لانتفاء العمل والتلقي” أي والقراءة مضافة إلى حفظه لا إلى تلقيه من المصحف. (حاشية الطحطاوي على مراقي الفلاح)

“From the Mushaf” means, anywhere a part of the Qur’an is written. As mentioned in al-Nahr. So, that includes him reading from the prayer niche (Mihrab). And this is correct. He indicated this with his saying, “Even if he did not carry it.” His saying: Due to the absence of Amal Katheer and receiving (al-Talaqi). Meaning the reading is attributed to his memorisation, not to his receiving from the Mushaf. (Imam Ahmad bin Muhammad al-Tahtawi 1231, Haashiyah ala Maraaqi al-Falah).

وَحَاصِلُهُ أَنَّهُ لَا بُدَّ مِنْ تَقْيِيدِ عَدَمِ الْفَسَادِ فِي الْحَافِظِ بِأَنْ يَكُونَ مِنْ غَيْرِ حَمْلٍ. (منحة الخالق)

In conclusion, it is necessary to restrict the absence of nullification to the one who has memorised and is not carrying. (Imam Ibn Abideen 1252H, Minhatu al-Khaliq).

We see that the Nusoos (texts) above are clear regarding the fact that a person who has already memorised what he is reading and is not carrying the Quran has a valid prayer. This is the only latitude found in the Hanafi Madhab. In other cases, if one is reciting from a copy of the Quran, the prayer will be nullified.

Even if it is not in your hands

(وَقِرَاءَتُهُ مِنْ مُصْحَفٍ) أَيْ مَا فِيهِ قُرْآنٌ (مُطْلَقًا) لِأَنَّهُ تَعَلُّمٌ إلَّا إذَا كَانَ حَافِظًا لِمَا قَرَأَهُ وَقَرَأَ بِلَا حَمْلٍ، وَقِيلَ لَا تَفْسُدُ إلَّا بِآيَةٍ: وَاسْتَظْهَرَهُ الْحَلَبِيّ وَجَوَّزَهُ الشَّافِعِيُّ بِلَا كَرَاهَةٍ وَهُمَا بِهَا لِلتَّشَبُّهِ بِأَهْلِ الْكِتَابِ: أَيْ إنْ قَصَدَهُ؛ فَإِنَّ التَّشَبُّهَ بِهِمْ لَا يُكْرَهُ فِي كُلِّ شَيْءٍ، بَلْ فِي الْمَذْمُومِ وَفِيمَا يُقْصَدُ بِهِ التَّشَبُّهُ، كَمَا فِي الْبَحْرِ

(قَوْلُهُ لِأَنَّهُ تَعَلُّمٌ) ذَكَرُوا لِأَبِي حَنِيفَةَ فِي عِلَّةِ الْفَسَادِ وَجْهَيْنِ. أَحَدُهُمَا: أَنَّ حَمْلَ الْمُصْحَفِ وَالنَّظَرِ فِيهِ وَتَقْلِيبِ الْأَوْرَاقِ عَمَلٌ كَثِيرٌ. وَالثَّانِي أَنَّهُ تَلَقُّنٌ مِنْ الْمُصْحَفِ فَصَارَ كَمَا إذَا تَلَقَّنَ مِنْ غَيْرِهِ. وَعَلَى الثَّانِي لَا فَرْقَ بَيْنَ الْمَوْضُوعِ وَالْمَحْمُولِ عِنْدَهُ، وَعَلَى الْأَوَّلِ يَفْتَرِقَانِ وَصَحَّحَ الثَّانِي فِي الْكَافِي تَبَعًا لِتَصْحِيحِ السَّرَخْسِيِّ؛ وَعَلَيْهِ لَوْ لَمْ يَكُنْ قَادِرًا عَلَى الْقِرَاءَةِ إلَّا مِنْ الْمُصْحَفِ فَصَلَّى بِلَا قِرَاءَةٍ ذَكَرَ الْفَضْلِيُّ أَنَّهَا تُجْزِيهِ. وَصَحَّحَ فِي الظَّهِيرَةِ عَدَمَهُ وَالظَّاهِرُ أَنَّهُ مُفَرَّعٌ عَلَى الْوَجْهِ الْأَوَّلِ الضَّعِيفِ بَحْرٌ

(قَوْلُهُ إلَّا إذَا كَانَ إلَخْ) لِأَنَّ هَذِهِ الْقِرَاءَةَ مُضَافَةٌ إلَى حِفْظِهِ لَا إلَى تَلَقُّنِهِ مِنْ الْمُصْحَفِ، وَمُجَرَّدُ النَّظَرِ بِلَا حَمْلٍ غَيْرُ مُفْسِدٍ لِعَدَمِ وَجْهَيْ الْفَسَادِ، وَهَذَا اسْتِثْنَاءٌ مِنْ إطْلَاقِ الْمُصَنِّفِ، وَهُوَ قَوْلُ الرَّازِيّ، وَتَبِعَهُ السَّرَخْسِيُّ وَأَبُو نَصْرِ الصَّفَّارِ وَجَزَمَ بِهِ فِي الْفَتْحِ وَالنِّهَايَةِ وَالتَّبْيِينِ. قَالَ فِي الْبَحْرِ: وَهُوَ وَجِيهٌ كَمَا لَا يَخْفَى اهـ فَلِذَا جَزَمَ بِهِ الشَّارِحُ. (رد المحتار على الدر المختار)

Imam al-Haskafi: And his reading from a Mushaf. Meaning that which contains the Qur’an. Absolutely, because it is learning. Unless he has memorised what he read and read without carrying. It was said that it is not invalidated except by a verse. Al-Halabi supported this view, and al-Shafi’i permitted it without dislike. And they said with it (dislike). Due to resembling the People of the Book. That is, if he intended it. Indeed, imitating them is not disliked in everything. Rather in that which is reprehensible and where imitation was intended. As mentioned in al-Bahr.

Imam Ibn Abideen: His statement: Because it is learning. They mentioned two views regarding the reason for invalidity according to Abu Hanifah. One of them is that carrying the Qur’an, looking at it, and turning the pages is Amal Katheer. The second is that it is receiving from the Qur’an. Thus, it is similar to receiving from another.

According to the second view, there is no difference between that which is placed and that which is carried. But according to the first view, they are distinct. The second opinion was authenticated in al-Kafi, following the authentication of al-Sarakhsi. According to it, if he was not able to recite except from the Mushaf, so prayed without recital, al-Fadhli said it would suffice. In al-Dhahirah he authenticated it being insufficient. It appears that it is based upon the first weak view, Bahr.

His saying: Except if it was, etc. That is because this reading is attributed to his memorisation, not to his receiving from the Mushaf. And merely looking without carrying does not nullify due to the absence of either of the two factors. This is an exception to the author’s general statement. And it is the position of al-Razi. Al-Sarakhsi and Abu Nasr al-Saffar followed him. And al-Fath, al-Nihaya and al-Tabyeen confirmed it. He said in al-Bahr: It is correct, as is apparent. That is why the commentator confirmed it. (Radd al-Muhtar).

We find that the Nusoos (texts) above make the position of Imam Abu Hanifah clear. Reciting from a copy of the Quran always nullifies the prayer even if one is not holding it. Unless he has memorised the part he is reciting. However, the position of the Saahibayn is surprising when we look at Hanafi texts.

The Sahibayn

The Sahibayn is a reference to the two most prominent students of Imam Abu Hanifah. Namely, al-Qadi Abu Yusuf and Imam Muhammad bin Hasan al-Shaybani. It is clear that the Sahibayn did not agree with Imam Abu Hanifah. Rather they said reciting from a copy of the Quran during Salah does not nullify the prayer.

However, they did consider such a practice Makruh.  The fact that they considered it Makruh is unconditionally mentioned in the Hanafi texts until we reach the later books of the Madhab. There, some of the Hanafi Imams claimed that it is only Makruh if the person reciting from a copy of the Holy Quran intends to imitate the people of the book.

This approach is a strange, since it seems the Sahibayn already established the imitation of Ahl al-Kitab. Meaning they felt it does imitate. And that is why they considered it Makruh. Whereas some later scholars seem to disregard this point and essentially nullify it being Makruh.

That is because no Muslim in his right mind would intend to imitate the Kufar whilst worshiping Allah (Most High). Thus, it would never be Makruh to recite from a copy of the Holy Quran whilst praying Salah. This approach seems to contradict the view of the Sahibayn.

ثُمَّ اعْلَمْ أَنَّ التَّشْبِيهَ بِأَهْلِ الْكِتَابِ لَا يُكْرَهُ فِي كُلِّ شَيْءٍ وَإِنَّا نَأْكُلُ وَنَشْرَبُ كَمَا يَفْعَلُونَ إنَّمَا الْحَرَامُ هُوَ التَّشَبُّهُ فِيمَا كَانَ مَذْمُومًا وَفِيمَا يُقْصَدُ بِهِ التَّشْبِيهُ كَذَا ذَكَرَهُ قَاضِي خَانْ فِي شَرْحِ الْجَامِعِ الصَّغِيرِ فَعَلَى هَذَا لَوْ لَمْ يَقْصِدْ التَّشَبُّهَ لَا يُكْرَهُ عِنْدَهُمَا. (البحر الرائق شرح كنز الدقائق)

Then know that imitating the People of the Book is not disliked in everything. We eat and drink as they do. What is forbidden is imitating in what is reprehensible and when it is intended to imitate. This is what Qadi Khan mentioned in his commentary on al-Jami` al-Saghir. According to this, if he did not intend to imitate, it is not disliked with them both. (Imam Zayn al-Deen Ibn al-Nujaym 970H, al-Bahr al-Raiq).

One Ayah or more?

Another discussion that has been raised in the Hanafi works is that of how much recital needs to occur for the prayer to be nullified. Imam Ibn Abideen seemed to incline towards the view of one verse of the Holy Quran. Thus, less than that will not nullify.

(قَوْلُهُ وَقِيلَ إلَخْ) تَقْيِيدٌ آخَرُ لِإِطْلَاقِ الْمُصَنِّفِ: وَعِبَارَةُ الْحَلَبِيِّ فِي شَرْحِ الْمُنْيَةِ: وَلَمْ يُفَرِّقْ فِي الْكِتَابِ بَيْنَ الْقَلِيلِ وَالْكَثِيرِ، وَقِيلَ لَا تَفْسُدُ مَا لَمْ يَقْرَأْ قَدْرَ الْفَاتِحَةِ، وَقِيلَ مَا لَمْ يَقْرَأْ آيَةً، وَهُوَ الْأَظْهَرُ لِأَنَّهُ مِقْدَارُ مَا تَجُوزُ بِهِ الصَّلَاةُ عِنْدَهُ. (رد المحتار على الدر المختار)

His statement: And it was said, etc. This is another restriction on the author’s general assertion. Al-Halabi’s statement in his commentary on al-Munyah: And he did not differentiate in the book between a little and a lot. And it was said that it does not invalidate it unless he recites the amount of al-Fatihah. It was also said as long as he did not recite an Ayah. That is the most apparent (al-Adhar) because it is the amount that validates prayer in his view. (Imam Ibn Abideen 1252H, Radd al-Muhtar)

 

وَلَوْ كَانَ يَحْفَظُ الْقُرْآنَ وَقَرَأَهُ مِنْ مَكْتُوبٍ مِنْ غَيْرِ حَمْلِ الْمُصْحَفِ قَالُوا: لَا تَفْسُدُ صَلَاتُهُ لِعَدَمِ الْأَمْرَيْنِ وَلَمْ يَفْصِلْ فِي الْمُخْتَصَرِ وَلَا فِي الْجَامِعِ الصَّغِيرِ بَيْنَ مَا إذَا قَرَأَ قَلِيلًا أَوْ كَثِيرًا مِنْ الْمُصْحَفِ وَقَالَ بَعْضُ الْمَشَايِخِ إنْ قَرَأَ مِقْدَارَ آيَةٍ تَفْسُدُ صَلَاتُهُ وَإِلَّا فَلَا، وَقَالَ بَعْضُهُمْ: إنْ قَرَأَ مِقْدَارَ الْفَاتِحَةِ تَفْسُدُ وَإِلَّا فَلَا. كَذَا فِي التَّبْيِينِ. (الفتاوى الهندية)

If he had memorised the Qur’an and recited from a written text without carrying the Mushaf, they said: His prayer is not nullified due to the absence of both issues. And he did not distinguish in the al-Mukhtasar nor in al- Jami’ al-Sagheer between him reciting a little or a lot from the Mushaf. Some of the Shaykhs said: If he recites the amount of an Ayah, his prayer is nullified. Otherwise, it is not. Whilst some of them said: If he recites the amount of Surah al-Fatihah, it is nullified, otherwise it is not. As stated in al-Tabyeen. (al-Fatawa al-Hindiyah). 

Other Madhabs

Although the Hanafi Madhab does not permit one to recite from a copy of the Holy Quran whilst in Salah, other Madhabs do consider such a prayer valid. Therefore, a Hanafi who wants to take such a dispensation from another Madhab may do so. However, the rules of taking a Rukhsah (dispensation) must be adhered to.

قلت: الْقِرَاءَة من مصحف فِي الصَّلَاة مفْسدَة عِنْد أبي حنيفَة لِأَنَّهُ عمل كثير، وَعند أبي يُوسُف وَمُحَمّد يجوز، لِأَن النّظر فِي الْمُصحف عبَادَة، وَلكنه يكره لما فِيهِ من التَّشَبُّه بِأَهْل الْكتاب فِي هَذِه الْحَالة، وَبِه قَالَ الشَّافِعِي وَأحمد، وَعند مَالك وَأحمد فِي رِوَايَة. لَا تفْسد فِي النَّفْل فَقَط. (عمدة القاري شرح صحيح البخاري)

I say: Reading from the Mushaf during Salah nullifies it according to Abu Hanifah because it is Amal Katheer. According to Abu Yusuf and Muhammad, it is permissible. Since looking at the Mushaf is an act of worship. However, it is disliked (Makruh) because it involves imitating the People of the Book in this case. This is what al-Shafi’i and Ahmad said too. According to Malik and Ahmad (in one narration) it does not nullify in Nafl prayer only. (Imam Badr al-Deen al-Ayni 855H, Umdatu al-Qari).

An important consideration

The Hanafi Madhab does not allow one to recite from a copy of the Holy Quran in Salah. This stricter view has great benefit in it. If a significant portion of Muslims started to lead prayers whilst carrying a copy of the Quran, then the motivation to memorise the Holy Quran may decrease.

Whereas taking the stricter view, would emphasise the need to have people memorise the Holy Quran so they can lead prayers. In particular Taraaweeh prayers, where the norm is to recite the entire Quran.

Conclusion

The sound opinion in the Hanafi Madhab does not permit one to pray Salah whilst reciting from a copy of the Quran. This is the position of the Madhab. Therefore, that is what teachers of the Madhab should propagate.

As for the position of the Sahibayn, it is not the relied upon view in the Madhab. A Hanafi who would like to pray whilst carrying a copy of the Quran or recite from it without carrying it, should seek details of permissibility from other Madhabs

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (14.03.25)