is not intended, because a distinction is made between the mushaf or a writing tablet and a fixed blackboard: the mushaf or tablet can be moved and carried, and thus follows the ruling of the Quran, unlike a fixed blackboard.

As for books of tafsir, it is permissible to touch them, because they are regarded as works of tafsir, and the verses they contain are less than their explanatory content.

Evidence for this is the Prophet’s writing letters to the disbelievers which contained verses of the Quran (1). This shows that the ruling follows what predominates and is more abundant.

However, if the explanatory material and the Quranic text are equal, then, when a permissive factor and a prohibiting factor coincide and neither outweighs the other, the prohibitive side is given precedence; thus, it is given the ruling of the Quran.

If the explanatory material is greater, even by a small amount, it is given the ruling of tafsir.

And prayer, ........

His statement, “And prayer,” means that prayer is forbidden for a person in a state of ritual impurity. This is established by the explicit texts of the Quran and Sunnah, and by scholarly consensus.

First: the Quran:

Allah the Exalted says: “O you who believe, when you rise for prayer, wash your faces...” [al-Ma’idah: 6]. He then explained that the purpose of this is purification for the prayer.

Accordingly, ritual purity is a condition for the validity and permissibility of prayer. No one may pray while in a state of ritual impurity, whether minor or major.

If he prays while in a state of ritual impurity, then if he does so mockingly, he is