Translated from Urdu by Admin
Question
Dear Dr. Akram Nadwi,
I am reaching out to seek your guidance on a matter that is causing considerable concern among women, specifically during their menstruation. The issue at hand is the reading of the Qur’an by female students and girls who are engaged in memorising the Qur’an. Opinions among scholars vary; some, citing hadiths, argue that it is not permissible for women in this state to read or touch the Qur’an, while others contend that it is allowable.
Recently, my sister faced this very predicament and turned to me for advice. Recognising the complexity of the issue, I recommended that she consult you.
Could you please clarify whether it is permissible for women to read or handle the Mushaf during their menstrual period?
Your insight on this matter would be highly valued.
Haider Ali Nadwi
Answer
Dear Maulana Haider Ali Nadwi,
Assalaam alaykum wa rahmatullah wa barakatuhu,
This question, as raised by your sister, is indeed a prevalent one, and I have addressed it verbally on numerous occasions. However, I have now dedicated some time to compile a written summary of the discussion so that it may be of wider benefit.
As you have rightly pointed out in your query, there are two predominant scholarly opinions regarding this issue. In the following response, I will outline these opinions in detail and then offer my reflections and some practical guidance that Muslim women might consider adopting. It is important to note that the guidance on this matter is equally applicable to the conditions of postpartum bleeding (i.e. Nifas).
First Opinion:
The first opinion is that it is forbidden to read the Holy Qur’an and touch the Mushaf during menstruation. This is the view of the Hanafi school and the majority of scholars. Their evidence includes a weak narration in Tirmidhi, which prohibits menstruating women and those in a state of major impurity (janabah) from reading the Qur’an.* Another evidence is from Sunan Abu Dawood and others, citing a hadith from Ali (may Allah be pleased with him): “Nothing prevented the Prophet (peace be upon him) from (reciting) the Qur’an except being in a state of janabah.” They argue that since menstruation is similar to janabah, it would also prohibit reading the Qur’an during menstruation. Proponents of this view exempt the learning and memorisation of the Qur’an from this general prohibition, with most advising against reciting a complete verse in one breath. Similarly, many jurists among them allow reciting Ayat al-Kursi and other Qur’anic supplications for menstruating women.
Second Opinion:
Reading the Qur’an is permissible during menstruation. This is the opinion of Imam Malik (with some details differing among the Maliki scholars), Imam Shafi’i (according to one report), Imam Ahmad bin Hanbal (according to one report), Imam Bukhari, and Imam Ibn Jarir al-Tabari. This opinion is also considered stronger by Imam Ibn Hazm, Imam Ibn Taymiyyah, Hafiz Ibn al-Qayyim, Hafiz Shawkani, and others.
Their evidence is a well-known hadith in Sahih Bukhari and Sahih Muslim, where the Prophet (peace be upon him) told Aisha (may Allah be pleased with her) during Hajjat al-Wada’ (The Farewell Pilgrimage), while she was menstruating: “Do everything that a pilgrim does but do not perform Tawaf around the Ka’bah until you are purified.” He made an exception for Tawaf, and the exception for prayer is known from other narrations. Since pilgrims engage in various acts of worship, including reciting the Qur’an, it indirectly indicates that menstruating women can read the Qur’an. They also cite narrations from Sahih Bukhari and Sahih Muslim encouraging the remembrance of Allah in all conditions and inviting menstruating women to partake in it, which includes the recitation of the Qur’an. They further argue that there is no evidence prohibiting menstruating women from reading the Qur’an, as no narration explicitly states that the Prophet (peace be upon him) forbade women during their menstruation from reading the Qur’an. Both aforementioned hadiths are weak: the narrator Ismail bin Ayyash in the hadith from Tirmidhi is considered weak in his narrations from the people of Hijaz. Imam Ahmad bin Hanbal rejected this narration, and other scholars have also criticised it. Sheikh al-Islam Ibn Taymiyyah said: “This hadith is weak by consensus of the hadith experts.” (Majmu’ al-Fatawa, Volume 21, Page 460). There is disagreement on the second narration; some consider it weak as well. Even if it were to be accepted as authentic, it does not mention menstruating women, and comparing menstruation to janabah is incorrect. Janabah is a temporary state that can be removed at any time by bathing or performing tayammum, while menstruation lasts for a longer period, and it’s not possible to end it before its time. Additionally, fasting is not valid during menstruation, whereas it remains valid if one enters a state of janabah due to a wet dream. If prayers are missed due to janabah, making them up is obligatory, whereas this is not the case for prayers missed during menstruation. Considering these differences, comparing menstruation to janabah is not valid. Moreover, the issue of reciting the Qur’an in a state of janabah is itself a matter of difference among scholars, with a group allowing it.
Mu’adh bin Jabal, one of the major jurists among the Companions, was asked if a person in a state of janabah can recite the Qur’an. He replied, “Yes, if he wishes,” and when asked about menstruating women and those in postpartum bleeding, he said, “Yes, let no one abandon the remembrance of Allah and the recitation of His book under any condition.” He indicated that those who disapprove do so out of scrupulosity, and those who forbid it speak without knowledge, as the Messenger of Allah did not forbid any of this. (Commentary of Sahih al-Bukhari by Ibn Batal, Volume 1, Page 423.)
Ibn Taymiyyah stated: “There are no clear, authentic texts that prohibit menstruating women from recitation. It is well known that women menstruated during the time of the Messenger of Allah (peace be upon him), and he did not forbid them from reading the Qur’an, just as he did not forbid them from remembrance and supplication.” Ibn al-Qayyim said: “This includes the permissibility of reciting the Qur’an for her while she is menstruating, as she cannot compensate for it during her purity because menstruation might last most or more of it. If she were prevented from recitation, it would cause her loss, and she might forget what she memorised during her purity. This is the opinion of Malik, one of the two narrations from Ahmad, and one of the two opinions of Shafi’i, and the Prophet (peace be upon him) did not prohibit the menstruating woman from reading the Qur’an. The hadith: ‘Neither the menstruating woman nor the one in a state of major impurity (janabah) should recite anything from the Qur’an’ is not authentic, as it is flawed according to the consensus of hadith experts.”
The summary of both opinions aligns with what was narrated from Mu’adh bin Jabal regarding menstruation.
My reflections:
The Qur’an is a book of guidance; there is no other book in this world that can provide such guidance. Hence, believers, both men and women, need this guidance at all times. Separating someone from the Qur’an for seven or eight days every month is a significant deprivation. The need for humans to receive their Lord’s message is greater than a thirsty person’s need for water. For those who adopt the second opinion, benefiting from the Qur’an is straightforward, meaning women can read the Qur’an during menstruation and postpartum bleeding just as they would in a state of purity. However, for those who hold the first opinion, I would suggest that this opinion only prohibits reciting the Qur’an verbally. If you listen to the Qur’an and study the book of Allah and its translation, there is no harm according to them. You can hold the Mushaf with a piece of paper or cloth and turn the pages (and if you are reading on a computer or mobile screen, directly touching the screen is not an issue), read with your eyes, understand with your mind, and accept with your heart.
Reading without articulation is very common; most intellectual books are read this way, and the book of Allah is the crown of these writings. I always study books without reading aloud, as do the majority of people in the world.
Therefore, stay connected to the Qur’an in every condition. Women need to study the Qur’an more during their menstruation, as they are deprived of the great act of worship, prayer, and cannot fast during Ramadan. They should spend more time with the Qur’an. The above two opinions are from the jurists of this Ummah. Whichever opinion you follow, you will be deserving of reward, and do not waste your time criticising or refuting those who hold a different view. For girls and women memorising the Qur’an, even those who hold the first opinion acknowledge some flexibility, such as not reciting a complete verse in a breath.
May Allah grant us all the ability to ponder upon His book and act upon its teachings.
Disclaimer: If you identify any inaccuracies with this translation or have recommendations for improvement, please share your suggestions in the comments section below or email info@alsalam.ac.uk. This article was originally written in Urdu. To read the original article, please scroll to the end.
* ‘Jananbah’ is a term used in Islamic jurisprudence (Fiqh) and refers to a state of ritual impurity. Specifically, it is the impurity that occurs after sexual intercourse or seminal discharge (ejaculation) for males. In Islam, it is necessary for a person in a state of jananbah to perform a ritual purification known as ‘Ghusl’ before they can engage in acts of worship, such as prayer
