What does Qur'an or Hadith says regarding the correct methods of disposing the Qur'an?
The Qur'an and Hadith provide guidance on the respect and proper treatment of the Qur'an, which extends to its disposal when it is no longer usable. The Qur'an emphasizes the nobility of its text, stating, Hath made known the Qur'an.
55:2. This highlights its significance and the importance of treating it with honor.
Ibn Kathir explains that the Qur'an is a noble text that should be handled with care, and this respect is further echoed in various verses that highlight its exalted nature (Tafsir Ibn Kathir). Specifically, it mentions that the unclean should not touch the Qur'an, a ruling supported by hadith that indicates the need for purity when interacting with the Qur'anic text.
When it comes to disposal, one should ensure that the Qur'an is treated with dignity. This includes options like burying it or burning it in a manner that is respectful. The underlying principle is to avoid any act that could be seen as disrespectful to the words of Allah.
A relevant hadith from Sahih al-Bukhari emphasizes the importance of preserving the Qur'an, illustrating the concern among the early Muslims regarding its potential loss. Abu Bakr reported, Umar came to me and said, 'Killing has become widespread among the people on the Day of Yamamah, and I fear it will spread among the Quraysh in their lands, and many parts of the Qur'an will be lost unless you gather it.'
Sahih al-Bukhari 65:201. This concern for preserving the Qur'an underscores the need to treat it with the utmost respect until it can no longer be used and must be disposed of.
In summary, the Qur'an and Hadith collectively stress the importance of treating the Qur'an with honor, and when it is necessary to dispose of it, one should do so in a respectful manner, such as burial or burning, to safeguard its dignity.
Sources
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55:2 · Ar-Rahmaan
55:2 · Muhammad Marmaduke Pickthall
عَلَّمَ ٱلْقُرْءَانَ
Hath made known the Qur'an.
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Tafsir Ibn Kathir on 55:2
Tafsir Ibn Kathir · 55:2
Surah Ar-Rahman is a Meccan revelation. The verse in question — "Ar-Rahman" — refers to Allah's mercy and generosity. Allah highlights His favor by revealing the Qur'an to His servants and making its memorization and understanding easy for those whom He wills. The early part of the surah declares: "The Most Merciful. Taught the Qur'an. Created man. Taught him eloquence." Scholars differ on the meaning of “taught him eloquence”: Al-Hasan says it refers to speech and articulation; others like Ad-Dahhak and Qatadah interpret it as teaching good and evil. Al-Hasan's interpretation is favored because the context is about teaching the Qur'an, which involves ease in pronunciation through the proper articulation of letters from their points in the throat, tongue, and lips. Regarding the opening verses, a narration from Jabir reports that Prophet Muhammad (peace be upon him) recited Surah Ar-Rahman to his companions and remarked that the jinn responded more beautifully and intensely when he recited it to them at night. Each time the phrase "Then which of the favors of your Lord will you deny?" was recited, they declared, "We do not deny any of Your favors, our Lord, all praise is due to You." This report is considered rare and authentic chains trace back to scholars like Imam Ahmad but with some disagreement over certain narrators. The verse "The sun and the moon [move] by precise calculation" means these celestial bodies follow an exact, regular system ordained by Allah, without deviation or confusion, as confirmed in other Quranic verses describing their fixed orbits and rhythms. Regarding "The stars and trees prostrate," there's interpretive variation. Some scholars explain "stars" here to mean vegetation spread over the earth’s surface (plants), paired with trees that have trunks, thereby both 'prostrating' in humbling their creation before Allah. Others understand "stars" literally as celestial stars, with trees representing the earth’s greenery. The more apparent view is that these are the stars in the sky, as the Qur'an elsewhere says that all things in heavens and earth prostrate to Allah. Allah "raised the heaven and established the balance (mizan)," meaning He created the skies with exact measures of justice and order, setting the principles of balance and fairness, underscored by other verses commanding humanity to uphold just measures and to not falsify scales. Similarly, "And the earth He laid [out] for the creatures" indicates that Allah prepared the earth with mountains to stabilize it, making it a settled place for all kinds of creatures differing in types, forms, colors, and tongues scattered throughout its regions. About the fruitfulness of the earth, Ibn Abbas and others explain that it includes various fruits with different colors, flavors, and scents, specifically mentioning palm trees noted for their clusters (akmam), which are sheaths of the clustered fruit bunches before they ripen. A famous historical anecdote recounts that Caesar sent a message to Umar ibn Al-Khattab reporting that his emissaries saw a tree with branches resembling donkey ears that cracked open like pearls, then turned green like emeralds, then red like rubies, finally ripening into the finest dates. Umar affirmed this as the same tree that grew miraculously for Mary (peace be upon her) when she was in labor with Jesus (peace be upon him), with Allah’s creation as a sign not to assign divinity to Jesus. Regarding "grain, fresh and fragrant herbs," the grain’s husk or leaves — called ‘asf’ — and the fresh green leaves — called ‘rayhan’ — highlight the natural bounty. Scholars differ whether ‘asf’ is the straw of the grain or the first emerging shoots of plants, but generally it signifies the dry husks or leaves around grain heads. The phrase repeated in the surah, "Then which of the favors of your Lord will you deny?" addresses both jinn and humans, emphasizing that these evident blessings are undeniable and worthy of gratitude. Ibn Abbas preferred the reading “No, by Your favors, O Lord,” emphasizing absolute denial is impossible. This phrase highlights the persistent human and jinn ingratitude despite clear signs. Finally, Asma bint Abi Bakr reported hearing the Prophet (peace be upon him) reciting this very verse while praying, with polytheists listening. This emphasizes the impact and significance of this verse in the Prophet's mission. In summary, this verse and its context in Surah Ar-Rahman focus heavily on the magnitude of Allah’s mercy in creation, revelation, the natural order, and the abundant blessings bestowed upon humans and jinn alike, continually calling them to recognize and acknowledge these favors without denial.
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Sahih al-Bukhari 65:201
Sahih al-Bukhari · Book 65, Hadith 201 · Narrated by Zayd ibn Thabit
Abu Bakr sent me the casualty report of the people of Yamamah; Umar was present. Abu Bakr said, "Umar came to me and said, 'Killing has become widespread among the people on the Day of Yamamah, and I fear it will spread among the Quraysh in their lands, and many parts of the Qur'an will be lost unless you gather it.' I think the Qur'an should be gathered." Abu Bakr said, "I asked Umar, 'How can we do something not done by the Messenger of Allah?' Umar said, 'It is better indeed.' He kept discussing it with me until Allah opened my chest and I saw what Umar saw." Zaid continued: "Abu Bakr said, 'You are an intelligent young man and we do not doubt that you wrote down the revelation for the Messenger of Allah. Search for the Qur'an and collect it.' By Allah, transferring a mountain would not be more difficult than collecting the Qur'an." Zaid traced the Qur'an from parchments, shoulders, palm-leaves, and men's chests until he found two verses of Surat At-Tawbah with Khuzaymah al-Ansari, who did not have them with anyone else: 'There has come to you a Messenger from among yourselves...' The scriptures containing the Qur'an were kept with Abu Bakr until he passed away, then with Umar until he passed away, then with Hafsa bint Umar; then Uthman bin Affan and Al-Layth narrated from Yunus from Ibn Shihab. Al-Layth heard from Abdur-Rahman ibn Khalid from Ibn Shihab, and also with Abu Khuzaymah al-Ansari. Musa ibn Ibrahim said: Ibn Shihab was with Abu Khuzaymah, followed by Ya'qub ibn Ibrahim from his father. Abu Thabit said Ibrahim told us about Abu Khuzaymah or his father.
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