4 replies to this topic

[Layla*]

Asalamu Alaykum,

I just found out that i couldnt read quran while it was the TOTM, but im still trying to get use to it, sometimes i just start reading absentmindedly. I would also like to know what a girl should do to pass the time. I agree you cant just forget about Allah for 7 whole days, which feel like 500 years may i add lool.
But the best part about it is that it makes u want to worship Allah even more when its done.

Layla*

[mariemuad]

Assalamu alaikum,

If you do not mind, I am sending this post to Islamic Rulings.

Umm Hanifa

[khadi1]

Assalamou aleikoum wa Rahamtoullah wa barakatou

Inshallah this will clear things, dear sis....

The Ruling on a Menstruating Woman Reading Supplications

Question:

Is it permissible for a menstruating woman to read a book of supplications on the Day of 'Arafah, in spite of the fact that there are Qur'anic Ayaat in it?


Answer:

There is no sin in a menstruating woman or a woman with post-natal bleeding reading the prescribed supplications during the rites of Hajj, nor is there any objection to her reciting from the Qur'an, according to the most correct view, because there is no clear, authentic evidence forbidding the menstruating woman or the woman with post-natal bleeding from reciting the Qur'an.

It has only been reported concerning the one who is Junub that they should not read the Qur'an when Junub, based upon the Hadith of 'Ali, may Allah be pleased with him.

As for the menstruating woman and the one who has post-natal bleeding, it has been reported concerning them on the authority of Ibn 'Umar, may Allah be pleased with him: "The menstruating woman and the one who is Junub should not read the Qur'an." [At-Tirmithi no.131 and Ibn Majah 595, 596.] -but it is weak, because it is a narration of Isma'il bin 'Ayyash from the people of the Hijaz,and he is weak when he reports from them.

But it must be recited without touching the Book, from memory. As for the one who is Junub, it is not permissible for him to recite the Qur'an - neither from memory nor from the book, until he makes Ghusl.

The difference between them is that the time during which he remains impure is short, and he is able to perform Ghusl immediately after having sex with his wife, therefore its duration is not long, and the matter is up to him - whenever he wishes to perform Ghusl, he may do so, or if he is unable to find water, he may perform Tayammum and pray and recite the Qur'an.

As for the menstruating woman or the one who has post-natal bleeding, the matter is not up to them - it is only in the Hands of Allaah the Almighty, the All-Powerful... and menstruation and postpartum bleeding require days before they finish. This is why it has been permitted for them to recite the Qur'an, so that they do not forget it, and so that they do not lose the virtue of recitation and the study of legal rulings from the book of Allah.

Therefore it is more natural that she be allowed to read books which contain supplications that include Qur'anic Ayaat and Hadiths and so on. This is the correct view and it is the most authoritative of two opinions held by the scholars - may Allah have mercy on them - in this matter.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, vol.2, p110-112, DARUSSALAM.

source : FatwaIslam.com

(This fatwa can also be found in the book, islamic Fatawa regarding women- compiled by Muhammad Bin Abdul Aziz Al Musnad , translated by Jamal Zarabozo
Shariah rulings given by the Grand Mufti of Ksa Sh. Bin Baz, and Sh. Bin Al Uthaymin , Sh. Bin Jibreen & others. In the first edition, this fatwa is page 88 )



Assalamou aleikoum wa Rahmatoullah wa barakatou,

The Ruling on a Menstruating Woman Reading Tafseer

Question:

I read books of Tafseer of the Qur'an when I am not in a state of purity... such as during my monthly period, is there any objection to this, and am I committing any sin by doing so? Please deliver a verdict, and may Allah reward you.

Answer:

There is no objection to the menstruating woman or the one who has postnatal bleeding reading books of Tafseer nor reciting the Qur'an, without touching the Book according to the most correct of the two opinions held by the scholars.

As for the one who is Junub, he may not recite the Qur'an at all, until he makes Ghusl, but he may read the books of Tafseer, Hadith and the like, without reciting the Verses they contain, as it has been authentically reported from the Prophet salallaahu ‘alaihi wasallam that nothing prevented him from reciting the Qur'an except Janabah. [Abu Dawud no.229, Ibn Majah no.594 & Ahmad 1:84, 124].

And in another version narrated by Imam Ahmad, with a good chain of narrators, he said:

فَأَمَّا الْجُنُبُ فَلاَ وَلاَ آيَةً

”As for the one who is Junub; no, not even an ayah." [Ahmad 1:110]

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, vol. 1, p112-113, DARUSSALAM.

[khadi1]

assalamou aleikoum wa rahmatoullah wa barakatou,

     Question #2564: Reading Qur’aan during menses


Question :

    Is it permissible to read Quran while a women is having mensus (periods)?


Answer :

    Praise be to Allaah.

    This is one of the issues on which the scholars, may Allaah have mercy on them, differed.

    The majority of fuqahaa’ say that it is haraam for a woman to recite Qur’aan during her period, until she is taahir (pure) again. The only exceptions they make is in the case of [dhikr (remembrance of Allaah) and phrases that are not intended as tilaawah (recitation), such as saying “Bismillaahi’r-Rahmaani’r-Raheem” or “Innaa Lillaahi wa innaa ilayhi raaji’oon”, or other phrases from the Qur’aan which are repeated as general du’aa’s.

    They base their evidence for forbidding menstruating women to recite Qur’aan on several things, including the following:

       1. Menstruation is seen as coming under the rulings that apply to one who is junub (in a state of impurity following sexual intercourse), because both states require ghusl. This is based on the hadeeth narrated by ‘Ali ibn Abi Taalib (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach the Qur’aan and he never prevented anyone from learning it except those who were in a state of janaabah (impurity).” (Reported by Abu Dawood, 1/281; al-Tirmidhi, 146; al-Nisaa’i, 1/144; Ibn Maajah, 1/207; Ahmad, 1/84; Ibn Khuzaymah [??], 1/104. Al-Tirmidhi said: a saheeh hasan hadeeth. Al-Haafiz ibn Hajar said: the truth is that it is the type of hasan hadeeth that could be used as evidence).

       2. The hadeeth of Ibn ‘Umar (may Allaah be pleased with them both), according to which the Prophet (peace and blessings of Allaah be upon him) said: “The menstruating woman and the one who is in a state of impurity (janaabah) should not recite anything of the Qur’aan.” (Reported by al-Tirmidhi, 131; Ibn Maajah, 595; al-Daaraqutni (1/117); al-Bayhaqi, 1/89. This is a da’eef hadeeth, because it was reported by Ismaa’eel ibn ‘Ayyaash from the Hijaazis, and his reports from them are da’eef as is well known to those who are conversant with the study of hadeeth. Shaykh al-Islam Ibn Taymiyah said (21/460): it is a da’eef hadeeth by the unanimous agreement of the scholars of hadeeth. See Nasb al-Raayah, 1/195; al-Talkhees al-Habeer, 1/183).

    Some scholars say that it is permitted for a menstruating woman to recite Qur’aan. This is the opinion of Maalik, and one opinion narrated from Ahmad, which Ibn Taymiyah preferred and which al-Shawkaani believed to be correct. The scholars based the following points on this opinion:

       1. The principle is that things are allowed and permitted unless there is evidence to the contrary. There is no such evidence to say that a menstruating woman is not allowed to recite Qur’aan. Shaykh al-Islam Ibn Taymiyah said: “There is no clear, saheeh text to indicate that a menstruating woman is forbidden to recite Qur’aan… It is known that women used to menstruate at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he did not forbid them to recite Qur’aan, or to remember Allaah (dhikr) and offer du’aa’.”
       2. Allaah, may He be glorified and exalted, commands (Muslims) to recite Qur’aan. He praises the one who does so, and promises him (or her) a great reward. No one is excluded from this except the one concerning whom there is solid evidence (daleel), and there is no such evidence in the case of menstruating women, as stated above.
       3.  The analogy between the menstruating woman and the one who is in a state of janaabah is made despite the fact that there are differences between them. The one who is in a state of janaabah has the option of removing the “barrier” by making ghusl, unlike the menstruating woman. A woman’s period usually lasts for some length of time, whereas the person who is in a state of janaabah is required to do ghusl when the time for prayer comes.
       4. Preventing a menstruating woman from reciting Qur’aan deprives her of the chance to earn reward, and it may make her forget something of the Qur’aan, or she may need to recite it for the purposes of teaching or learning.

    From the above, it is clear that the evidence of those who allow a menstruating woman to recite Qur’aan is stronger. If a woman wants to err on the side of caution, she can limit her recitation to the passages which she is afraid of forgetting.

   It is very important to note that what we have been discussing here is restricted to what a menstruating woman recites from memory. When it comes to reading from the Mus-haf (the Arabic text itself), a different rule applies. The correct view of the scholars is that it is forbidden to touch the mus-haf when one is in any kind of state of impurity, because Allaah says (interpretation of the meaning): “… which none can touch except the purified.” [al-Waaqi’ah 56:79]. In a letter to ‘Amr ibn Hazm, the Prophet (peace and blessings of Allaah be upon him) told the people of Yemen: “No one should touch the Qur’aan except one who is taahir (pure).” (Reported by Maalik, 1/199; al-Nisaa’i, 8/57; Ibn Hibbaan, 793; al-Bayhaqi, 1/87. Al-Haafiz ibn Hajar said: A group of scholars classed this hadeeth as saheeh because it is so well known. Al-Shaafi’i said: It is proven by them that it was a letter sent by the Messenger of Allaah (peace and blessings of Allaah be upon him). Ibn ‘Abd al-Barr said: “This letter is famous among the scholars of seerah, and is so well known among the scholars that it does not need an isnaad. It is like tawaatur because the people accepted and recognized it. Shaykh al-Albani said that its is saheeh. Al-Talkhees al-Habeer, 4/17. See also: Nasb al-Raayah, 1/196; Irwaa’ al-Ghaleel, 1/158).

    (Haashiyat Ibn ‘Aabideen, 1/159; al-Majmoo’, 1/356; Kashshaaf al-Qinaa’, 1/147; al-Mughni, 3/461; Nayl al-Awtaar, 1/226; Majmoo’ al-Fataawaa, 21/460; al-Sharh al-Mumti’ li’l-Shaykh Ibn ‘Uthaymeen, 1/291)

    And Allaah knows best.


    Sheikh Muhammed Salih Al-Munajjid www.islam-qa.com