Menstruating woman reading and memorizing Quraan
Question:-
What is the ruling in regards to menstruating women reciting Quraan Sharif according to the four schools of thought. Some scholars state that they are permitted to recite the Quraan Sharif. What is the correct view? Please respond in detail so that your response may be forwarded to them.
Answer:-
Our Darul Ifta issue rulings according to the Hanafi school of thought only. If you require the rulings of any of the other Madhaahib, then we suggest that you contact the scholars or Muftis following that particular Madhab.
The Salafis maintain the view that it is permissible for women to recite the Qur’aan Sharif during their menstrual cycles. There is really no need to argue the point with them or present our proofs, as this will not influence their decision in any way. They are quite adamant and firm in their beliefs and are not prepared to change. However, we will present the rulings of our Fuqaha for your understanding and perusal.
وَأَمَّا حُكْمُ الْحَيْضِ وَالنِّفَاسِ فَمَنْعُ جَوَازِ الصَّلَاةِ وَالصَّوْمِ وَقِرَاءَةِ الْقُرْآنِ وَمَسِّ الْمُصْحَفِ إلَّا بِغِلَافٍ وَدُخُولِ الْمَسْجِدِ وَالطَّوَافِ بِالْبَيْتِ لِمَا ذَكَرْنَا في الْجُنُبِ إلَّا أَنَّ الْجُنُبَ يَجُوزَ له أَدَاءُ الصَّوْمِ مع الْجَنَابَةِ وَلَا يَجُوزُ لِلْحَائِضِ وَالنُّفَسَاءِ لِأَنَّ الْحَيْضَ وَالنِّفَاسَ أَغْلَظُ من الْحَدَثِ أو بِأَنَّ النَّصَّ غَيْرُ مَعْقُولِ الْمَعْنَى وهو قَوْلُهُ صلى اللَّهُ عليه وسلم تَقْعُدُ إحْدَاهُنَّ شَطْرَ عُمْرِهَا لَا تَصُومُ وَلَا تُصَلِّي (بدائع الصنائع ص163 ج1)
The following is recorded in Badaa’i us Sanaa’iee, ‘As for the ruling of Haidh and Nifaas, the permissibility of Salaah, fasting, recitation of the Qur’aan Sharif, and touching of the Qur’aan (except with the covering), entering the Masjid and performing Tawaaf are (all) prohibited because of what we have mentioned in regards to those in the state of Janaabat (impurity), except that fasting for one in the state of Janaabat is permitted (in spite of one’s impurity). However, this (fasting) is not permitted for a woman experiencing her menstrual cycle or Nifaas, as Haidh and Nifaas is more heavier than (the state of) Hadath (impurity) or (we will say) that a Hadith forbids women from doing so (in spite of the meaning of the Hadith being beyond our comprehension) the Hadith being the one wherein Rasulullahﷺ says, “One of them (the women) will sit half her life without fasting and performing Salaah.’
ولَوْ أَنَّهُ قَرَأَ الْفَاتِحَةَ على سَبِيلِ الدُّعَاءِ أو شيئا من الْآيَاتِ التي فيها مَعْنَى الدُّعَاءِ ولم يُرِدْ بِهِ الْقِرَاءَةَ فَلَا بَأْسَ بِهِ (البحر الرائق ص199ج1)
Al Bahrur Raa’iq states, ‘If he recited Surah Fateha as Dua, or a portion of the verses which consists of Dua, then there is no harm in doing so, if recitation of the Qur’aan Sharif was not intended.’
قَوْلُهُ وَيَمْنَعُ حِلَّ دُخُولِ مَسْجِدٍ وقراءة قرآن بقصده —-(الدر المختار ص293 ج1)
Ad Durrul Mukhtaar states, ‘And it prevents the permissibility of entering a Masjid and intentionally reciting Qur’aan Sharif.’
ويحرم به تلاوة قرآن ولو دون آية المختار (الدر المختار ص293 ج1)
Recitation of the Qur’aan is prohibited with it, even though it is less than a verse.
( وَقِرَاءَةَ الْقُرْآنِ ) أَيْ يَمْنَعُ الْحَيْضُ قِرَاءَةَ الْقُرْآنِ وَكَذَا الْجَنَابَةُ لِقَوْلِهِ صلى اللَّهُ عليه وسلم لَا تَقْرَأْ الْحَائِضُ وَلَا الْجُنُبُ شيئا من الْقُرْآنِ رَوَاهُ التِّرْمِذِيُّ وابن مَاجَهْ وَحَسَّنَهُ الْمُنْذِرِيُّ وَصَحَّحَهُ النَّوَوِيُّ (البحر الرائق 199 ج1)
Haidh prohibits recitation of the Qur’aan and similarly (the state of) Janaabat (impurity) due to the words of Rasulullah ﷺ , “A menstruating woman and the one in a state of impurity should not recite a portion of the Qur’aan Sharif.” Tirmidhi and Ibn Majah has narrated it and Allama Munziri has categorised the narration as Hassan whilst Allama Nawawi has categorised it as authentic (Saheeh).
From the above narrations, it is clearly understood that recitation of the Qur’aan Sharif for a menstruating woman is prohibited just as it is prohibited for one in a state of Janaabat (impurity.) The common factor between the two is that both (a Junubi and Haaidha) are in a state of impurity. The Salafis have no proof to prove that if the period of impurity is extended (as in the case of Haidh) then the prohibitions may be overlooked, making it permissible to recite the Qur’aan Sharif. We therefore conclude that our reasoning and analogy in the matter is in accordance to the Hadith (which prohibits menstruating women from Tilaawat). Also, the Fuqaha of former times had a far deeper understanding in the matters of Fiqh than the Salafis. They also enjoyed purity of heart to a greater extent since they were closer to the era of Rasulullah ﷺ , hence their analogical deduction will enjoy superiority over that of the Salafis.
They further state in their argument that we are commanded to recite Qur’aan Sharif for which great rewards have been promised. We, too, agree that the virtue of reciting the word of Allah Ta’ala can never be undermined. However, we state that this should be carried out in a state of complete purity and cleanliness. The recitation of Qur’aan Sharif should not be discarded (as implied in their argument) but rather be delayed to a later time.
They also state that not being permitted to recite the Qur’aan Sharif could lead to one forgetting the Qur’aan Sharif. This possibly refers to one memorizing the Qur’aan Sharif. The Ulama have written that this matter can be resolved in one of two ways;
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A menstruating woman holds the Qur’aan Sharif open with a separate cloth (that is a cloth that is not part of the Qur’aan Sharif) and turns the pages using an object such as a pen or stick. One looks into the Qur’aan (and reads in the mind) without moving the tongue. This is one permissible manner of remembering the Qur’aan Sharif.
( ولا يكره النظر إليه ) أي القرآن ( لجنب وحائض ونفساء ) لأن الجنابة لا تحل العين (شامي ص174 ج1)
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The second method is by sitting near a person that is reciting the Qur’aan Sharif and listening to the recitation. By listening one will hopefully not forget the Qur’aan Sharif.
We hope that the above explanation provides a clear and satisfactory answer to the objections raised by the Ghair Muqallideen or Salafis. Finally, the point raised by them, that the prohibition of Tilaawat not being recorded in the narration wherein Rasulullah ﷺ prohibited Aisha Radhiallahu Anha from Tawaaf in the state of Haidh, is an indication that Tilaawat is not prohibited, in no way necessitates that Tilaawat in a state of menses is permitted, as the prohibition is found in another Hadith (which we have quoted above). Also, majority of the scholars have based the condition of a menstruating woman on a person in a state of Janaabat, meaning, just as a person in Janaabat is not permitted to recite Qur’aan, similarly a menstruating woman is not permitted to recite, as both share a common condition of impurity. This analogical deduction (known as Qiyaas) is also considered as a proof in Shariah.
ALLAH TA’ALA KNOWS BEST!
ANSWERED BY:
Mufti Mohammed Desai
Date: 29 Rabi-ul-Aakhir 1434 / 04 December 2021