1a] Those who do not have wudoo’ or women who are menstruating touching the cover of the Mushaf and books oftafseer

1a]
do not apply in this case.
The Shaafa'is stated clearly that this permissibility is subject tothe
condition that the tafseer be more than the Qur'aan, because there is
no disrespect towards theQur'aan in this case, and itis not like the
Mushaf (which contains the text of the Qur'an only). The Hanafis
differed concerning that and said that it is obligatory to do wudoo'
before touching books of tafseer. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said: With regard
to books of tafseer, it is permissible to touch them, because they are
regarded as tafseer and the verses in them are fewer than the
commentary.
They quoted as evidence for this the fact that the Prophet (blessings
and peace of Allah be upon him) sent letters to the disbelievers in
which there were verses of the Qur'aan. This indicates that the ruling
is connected to what constitutes the majority of a text.
But if the amounts of tafseer and Qur'aan are equal, in this case it
is a combination of something permitted and something not allowed, and
neither of them outweighs the other. In this case we should err onthe
side of caution and follow the rulings that apply to the Qur'aan.
But if the tafseer is larger, even by a small amount, then it comes
under the rulings on tafseer.
End quote from ash-Sharhal-Mumti', 1/267
It says in Fataawa al-Lajnah ad-Daa'imah (4/136): It is permissible to
translate the meanings of the Qur'aan into a language other than
Arabic, just as it is permissible to comment on its meaning in Arabic.
That is regarded as explaining the meaning that the translator
understands from the Qur'aan, but it cannot be called Qur'aan.
Based on that, it is permissible for a person to touch a translation
of the meanings of the Qur'aan in a language other than Arabic and a
tafseer that is written in Arabic when he does not have wudoo'. End
quote.
And Allah knows best.