What is the ruling on reciting the Qur'an for a menstruating woman and a person in a state of major ritual impurity, and their staying in the mosque, and listening to the remembrance of Allah therein, given that some hadiths and reports have been transmitted, including the hadith
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The questioner : He says: I ask about the issue of reciting the Qur'an and staying in the mosque for a menstruating woman and a person in a state of major ritual impurity, and listening to the remembrance of Allah in the mosque, given that some hadiths and reports have been transmitted, including the hadith of Aisha when the Messenger of Allah asked her to give him the cushion and she said: "I am menstruating," he said: , and the hadith: , and he did not say, "Do not enter the Sacred Mosque," the Messenger of Allah (peace and blessings be upon him) used to lean on her lap, and also: Bulugh al-Maram 78, his Companions used to sleep in the mosque and become in a state of major ritual impurity therein. We hope for clarification of these proofs, O Shaykh?
The Shaykh : As for staying in the mosque, it is not permissible for a menstruating woman to stay, whether with ablution or without ablution, and the evidence for this is:, because circumambulation is staying.
As for the hadith of the cushion, bringing the cushion from the mosque is not staying in the mosque, but rather passing through it, and it is permissible for a menstruating woman to pass through the mosque if she is safe from defiling it.
As for a person in a state of major ritual impurity, it is not permissible for him to stay in the mosque except with ablution, and as for the Companions who sleep in the mosque, we can say: Who told you that they become in a state of major ritual impurity?
Then, if they become in a state of major ritual impurity and do not wake up, the sleeper is not sinful, and if they wake up, ablution is sufficient for them, because a person in a state of major ritual impurity is allowed to stay in the mosque if he performs ablution.
As for reciting the Qur'an, it is not permissible for a person in a state of major ritual impurity to recite the Qur'an until he performs the full ritual bath, and it is permissible for a menstruating woman to recite the Qur'an for a need or benefit, such as reciting the Qur'an so that she does not forget it, or reciting the Qur'an to teach her daughter or the like, or reciting the Qur'an because she is a teacher who teaches girls, or reciting the Qur'an because she is a student who wants to hear the teacher, all of this is permissible.
As for reciting it as an act of worship, the precaution is not to do so, because the majority of scholars prohibit her from reciting the Qur'an, and she is not in need of it, so if she recites the Qur'an for the worship of that recitation, she is between sin and reward, sinful according to some scholars and rewarded according to others, and safety is safer.
The summary now is that it is permissible for a person in a state of major ritual impurity to stay in the mosque if he performs ablution, and that it is not permissible for a person in a state of major ritual impurity to recite the Qur'an at all, because the matter is in his hand, he can perform the full ritual bath and recite the Qur'an, it is not permissible for a menstruating woman to stay in the mosque at all, and it is permissible for her to pass through it, and it is permissible for a menstruating woman to recite the Qur'an for a need or benefit.
Menstruation is not in your hand
ليست الحيضة في يدكِDo what the pilgrim does
اعملي ما يعمل الحاجAllah’s Messenger (ﷺ) used to mention Allah’s Name (praise Him) at all times.
كان الرسول صلى الله عليه وسلم يذكر الله على كل أحيانهThe Shaykh : As for staying in the mosque, it is not permissible for a menstruating woman to stay, whether with ablution or without ablution, and the evidence for this is:
That the Prophet (peace and blessings be upon him and his family) prevented Aisha from circumambulating the House
أن النبي صلى الله عليه وآله وسلم منع عائشة من الطواف بالبيتAs for the hadith of the cushion, bringing the cushion from the mosque is not staying in the mosque, but rather passing through it, and it is permissible for a menstruating woman to pass through the mosque if she is safe from defiling it.
As for a person in a state of major ritual impurity, it is not permissible for him to stay in the mosque except with ablution, and as for the Companions who sleep in the mosque, we can say: Who told you that they become in a state of major ritual impurity?
Then, if they become in a state of major ritual impurity and do not wake up, the sleeper is not sinful, and if they wake up, ablution is sufficient for them, because a person in a state of major ritual impurity is allowed to stay in the mosque if he performs ablution.
As for reciting the Qur'an, it is not permissible for a person in a state of major ritual impurity to recite the Qur'an until he performs the full ritual bath, and it is permissible for a menstruating woman to recite the Qur'an for a need or benefit, such as reciting the Qur'an so that she does not forget it, or reciting the Qur'an to teach her daughter or the like, or reciting the Qur'an because she is a teacher who teaches girls, or reciting the Qur'an because she is a student who wants to hear the teacher, all of this is permissible.
As for reciting it as an act of worship, the precaution is not to do so, because the majority of scholars prohibit her from reciting the Qur'an, and she is not in need of it, so if she recites the Qur'an for the worship of that recitation, she is between sin and reward, sinful according to some scholars and rewarded according to others, and safety is safer.
The summary now is that it is permissible for a person in a state of major ritual impurity to stay in the mosque if he performs ablution, and that it is not permissible for a person in a state of major ritual impurity to recite the Qur'an at all, because the matter is in his hand, he can perform the full ritual bath and recite the Qur'an, it is not permissible for a menstruating woman to stay in the mosque at all, and it is permissible for her to pass through it, and it is permissible for a menstruating woman to recite the Qur'an for a need or benefit.