The Ruling on a Menstruating Woman Touching the Mushaf and Reciting the Qur'an

The questioner: Let them remember the poet's saying: "The arena is clear for you, so be white and yellow," or "When your wind blows, seize it before the numbers increase and the caravan passes you by." And there are no bankrupts among you, nor is there a clear question that makes it clear that the group is bankrupt.

The presenter: Is this thing beautiful, or is it nothing?

The Shaykh: They were bankrupt.

The presenter : Yes.

The Shaykh: So consequently, we are with them.

The presenter: May Allah keep you safe, O Shaykh.

The Shaykh: How could it be otherwise? If they did not benefit, we did not benefit. Yes, please go ahead.

The presenter: Please, please, our Shaykh, may Allah connect us, if Allah wills.

The Shaykh: May Allah guide you.

The presenter: And we wait so that everyone benefits. No, you ask what you have.

The Shaykh: No, it does not concern you; they will direct questions and everyone will benefit.

The presenter: They will listen to the tape later, meaning from your questions.

The Shaykh: No, this is a loss. This method, save us with water, O father of the youth, but let the water be tempered.

The questioner: The man says: Is it permissible for the menstruating woman to pray or to be in the dark?

The Shaykh: Only on the right, O Allah.

The questioner: In this form, is this considered a barrier, this cloth? Oh.

The presenter: No, it is not cold.

The questioner: What Allah willed. Thank you.

The Shaykh: He cools it a bit. Is it considered what did I say?

The questioner: A barrier between the mushaf and her.

The Shaykh: Returning, meaning this soft thing is not considered a barrier.

The questioner: It does not permit the menstruating woman. And thank you.

The Shaykh: This is another question. Have you finished the first question?

The questioner: It means it branches out.

The presenter: O my brother.

The Shaykh: I know that it branches out, but did you pay attention to what I said? Have we finished with the root from which that branch branches out, which is

The questioner: That it is not needed.

The Shaykh: That it is not a barrier. Yes, if you are asking about this soft thing, is it a barrier? Do you consider the cover of the mushafs to be a barrier? The cover of the mushafs, yes, O Shaykh, is it made of cardboard and covered with either cloth or leather, etc.? Is it considered a barrier?

The questioner: O Shaykh, according to the opinion of some scholars, it is considered a wall.

The Shaykh: I am asking you for yourself, leave me and the opinion of some scholars. Does he ask this question: What is said about the cover of the mushafs being a barrier?

The questioner: It is not considered part of the mushaf, it is not considered a barrier.

The Shaykh : Yes.

The questioner: It is considered a barrier according to the opinion of some of the opinions, O Shaykh, meaning the issue has two opinions, O Shaykh?

The Shaykh: The issue has two opinions.

The questioner: Meaning according to the fatwa, excuse me, O Shaykh.

The Shaykh: And what do you issue a fatwa with?

The questioner: I do not issue a fatwa, O Shaykh, I mean I am asking you now on the basis that I agree.

The Shaykh: Okay, I retract my question. You do not issue a fatwa, what do you adopt?

The questioner: I hope that it is.

The Shaykh: No, it is from the mushaf.

The questioner: That it is considered in its description.

The Shaykh: The one wrapped in that cover, which of the two opinions do you adopt?

The questioner: That it is considered a barrier.

The Shaykh: So if that is considered a barrier, is this not from the category of, or is it not considered a barrier? Now the branch, we have finished now with the root, what is the branch?

The questioner: You do not touch it, O Shaykh, from before?

The Shaykh: You touch what?

The questioner: You touch the. This or that.

The Shaykh : Likewise.

The questioner: It is considered a barrier in both cases, O Shaykh.

The Shaykh : Please, go ahead.

The questioner : May Allah bless you.

The Shaykh: There is no evidence forbidding the menstruating woman from touching the Qur'an, nor from reading the Qur'an, whether from the mushaf or from her memory. There is no evidence preventing her from doing so. Rather, there is no evidence forbidding the one in a state of major ritual impurity (janabah) from doing any of that. And there is a great difference between the one in a state of major ritual impurity and the menstruating woman. That is because the one in a state of major ritual impurity can purify himself legally and in reality, whereas the menstruating woman cannot purify herself legally. Therefore, she is more excused than the one in a state of major ritual impurity who can purify himself. The point is that there is nothing that forbids both genders from touching the mushaf, nor from reciting the Qur'an, whether directly from the mushaf or from memory. But we advise the one who is able to purify himself, namely the one in a state of major ritual impurity or the one in a state of minor ritual impurity, not to read the Qur'an except in a state of ritual purity. We advise this, but we do not make it obligatory for him due to the lack of evidence that makes it obligatory. The evidence that compels us to offer this advice, and in the sense of recommendation (mustahabb) and not obligation, is the hadith narrated in Sunan Abu Dawud and others that the Prophet (peace and blessings be upon him) passed by a man who greeted him with the salam, and the Messenger of Allah (peace and blessings be upon him) had recently relieved himself. So when the man greeted him with the salam, he rushed to the wall and performed dry ablution (tayammum), and said: "I disliked to mention Allah except in a state of purity." And this means "In the name of Allah." May Allah shower you with abundant good. And you. This means. That the salam. As he (peace and blessings be upon him) said The salam is a believer in the Qur'an, so it is one of the names of Allah the Exalted and Majestic. So the Messenger disliked to return the salam except while in a state of purity, and it is a word from the Qur'an. Is it not more fitting for one who wants to read verses from the Qur'an or chapters from the Qur'an to be in a state of purity? The answer is no, but we do not say it is forbidden, except that it is obligatory to do so due to the lack of evidence. I hope I have answered your branch. May Allah reward you.