Which is the most appropriate place to store or keep the Qur'an?
The Qur'an is a sacred text in Islam, and its storage and handling are treated with great respect. Various hadith indicate that the environment in which the Qur'an is kept should be one that honors its significance. For instance, it is narrated that the Prophet Muhammad ﷺ said: The house in which the Qur'an is recited and God Almighty is mentioned frequently is blessed, inhabited by angels, and abandoned by devils.
Al-Kafi 3:39 This highlights the importance of reciting the Qur'an regularly in a home, as it invites blessings and divine presence.
Additionally, the Qur'an should be kept in a clean place, ideally in a dedicated area where it can be respected and where the conditions facilitate its recitation and study. The Qur'an should not be placed in low or disrespectful locations, and care should be taken to avoid soiling its pages or treating it casually.
In summary, the most appropriate place to store the Qur'an is in a clean, respectful environment, ideally where it can be frequently recited and studied, as this fosters a connection with its teachings and honors its sanctity.
Sources
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Al-Kafi 3:39
Al-Kafi · Book 3, Hadith 39
I heard Abu Abdullah (peace be upon him) say, "Whoever contemplates Allah as He is, perishes." — OR — The Commander of the Faithful (peace be upon him) said: The house in which the Qur'an is recited and God Almighty is mentioned frequently is blessed, inhabited by angels, abandoned by devils, and lights up for the people of the heavens just as the stars shine for the people of the earth. And the house in which the Qur'an is not recited nor is God Almighty remembered has diminished blessings, is abandoned by angels, inhabited by devils. — OR — Whoever visits a Muslim in his illness, seventy thousand angels pray for him on that day if it is morning until evening, and if it is evening until morning, and he will have a pavilion in Paradise. — OR — The descendants of Ishmael remained the custodians of the House, maintaining the pilgrimage and religious affairs for the people, passing this responsibility from one generation to the next. This continued until the time of Adnan ibn Udad, when their term prolonged, hearts hardened, they became corrupt, and introduced innovations in their religion. Some left seeking livelihood, others out of hatred of fighting. Among them were many from the Hanifiyya who forbade the prohibitions against mothers and daughters and other taboos set by God in marriage, except they allowed oneself to marry the daughter of one's sister and to marry both sisters together. They still performed Hajj, pronouncing the Talbiyah and performing the ritual purifications from impurity except for the innovations they brought into their Talbiyah and pilgrimage involving polytheism. Between Ishmael and Adnan ibn Udad was Moses (peace be upon him). — OR — The unmarried ones among the deceased of you are disgraceful. — OR — I asked him about a man who transferred ownership of his slave girl, then married her to another man who fathered children by her, then the husband died leaving children. He said: The children belong to her as she is; and when the man who transferred ownership of their mother dies, they become free. I asked him: Is it permissible for the one who transferred ownership of their mother to revoke the transfer if he needs to? He said: Yes. I asked: What if their mother dies after the husband dies and her children remain from the free husband? Is it permissible for her master to sell her children and to revoke the transfer ownership in regard to them? He said: No, he may only revoke the transfer of their mother if he needs to and if she consents. — OR — I heard him say: The punishment of lashes for adultery applies when they are found in the same covering, whether it is two men or two women found in one covering.
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