who have been purified, namely the angels.

Another reason is that this parallels the passage in Sūrat ‘Abasa:

80:12–16 “Whoever wills may take heed of it. It is in honoured pages, exalted and purified, in the hands of scribes, noble and righteous.”

Mālik said in his Muwatta’: “The best interpretation I have heard of His words, ‘None touch it except those who have been purified,’ is that they resemble this passage in Sūrat ‘Abasa.”

Another reason is that this is a Meccan verse in a Meccan surah concerned with affirming monotheism, prophethood and resurrection, establishing the existence of the Creator, and refuting the disbelievers. This interpretation is more consistent with its purpose than a subsidiary practical ruling concerning someone in a state of ritual impurity touching a copy of the Quran.

Another reason is that, if the book in people’s hands were intended, there would be little point in swearing so mighty an oath to establish this. It is well known that any discourse, whether true or false, can be recorded in a book. It is quite different, however, if the oath affirms that it is in a protected Book, concealed from sight with Allah, which no devil can reach or gain access to, and which none touch except pure and undefiled spirits.

This interpretation is undoubtedly more fitting for the verse and more befitting its grandeur.

I heard Shaykh al-Islām Ibn Taymiyyah—may Allah sanctify his soul—say: “Nevertheless, this verse indicates by implication that none should touch a copy of the Quran except one who is ritually pure. For if those scrolls are touched only by those who have been purified, because of their honoured standing with Allah, then these pages have an even greater claim to be touched only by one who is ritually pure.”