The ruling on reciting the Qur'an and teaching it for a menstruating woman and a woman with post-natal bleeding
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The questioner:
In one of her questions, she says: I recite the Noble Qur'an for memorization. Is it permissible for me to recite while I am in my period?
The Shaykh:
The correct view is that there is no harm. The scholars, may Allah have mercy on them, differed on this. Some prohibited a menstruating woman and a woman with post-natal bleeding from reciting from memory, and they analogized them to a person in a state of major ritual impurity (janabah). They said: Just as a person in a state of major ritual impurity does not recite until he takes a full ritual bath (ghusl), so a menstruating woman and a woman with post-natal bleeding do not recite until they take a full ritual bath. This is because each of them is in a state of major ritual impurity and is covered by a barrier.
Others among the people of knowledge said that this analogy is not valid, because the duration of menstruation and post-natal bleeding is long, unlike the state of major ritual impurity, which is short. Therefore, it is not appropriate for this to be a branch of that ruling. For this reason, the correct view is that there is no harm in reciting from memory due to the length of the duration and the lack of evidence prohibiting it. As for the hadith...
...narrated by al-Tirmidhi and a group of others, in which it is said: "Do not let a memorizer or a person in a state of major ritual impurity recite anything from the Qur'an." This is a weak hadith according to the people of knowledge, because of the narration of Isma'il ibn 'Iyadh from the people of the Hijaz, and he is weak in his narrations from them. And because the Messenger of Allah (peace and blessings be upon him)... May Allah send prayers upon...
...he ordered A'ishah, when she was menstruating during the Farewell Pilgrimage, to do what the pilgrims do, except that she should not circumambulate the Ka'bah until she becomes pure. He did not prohibit her from the Qur'an, nor did he say, "Do not recite." The pilgrims recite the Qur'an, which indicates that there is no harm in her reciting the Qur'an from memory without touching a written copy of the Qur'an (mushaf). And a woman with post-natal bleeding is even more so, meaning her duration is longer.
She may also need to do so, as she might be a teacher or a student, so there is no harm in that. This is the correct view. Yes.
The presenter:
May Allah reward you with good. Am I allowed to teach others the Noble Qur'an while I am also excused (menstruating)?
The Shaykh:
Yes, she may teach, just as mentioned before, but...
The presenter:
...from memory, unless she needs...
The Shaykh:
...a written copy of the Qur'an (mushaf), in which case she holds it without touching it directly, using gloves...
The presenter:
Yes.
The Shaykh:
...or something similar, so that she does not touch it with her hand if the need arises to review a verse or something like that. Yes.
In one of her questions, she says: I recite the Noble Qur'an for memorization. Is it permissible for me to recite while I am in my period?
The Shaykh:
The correct view is that there is no harm. The scholars, may Allah have mercy on them, differed on this. Some prohibited a menstruating woman and a woman with post-natal bleeding from reciting from memory, and they analogized them to a person in a state of major ritual impurity (janabah). They said: Just as a person in a state of major ritual impurity does not recite until he takes a full ritual bath (ghusl), so a menstruating woman and a woman with post-natal bleeding do not recite until they take a full ritual bath. This is because each of them is in a state of major ritual impurity and is covered by a barrier.
Others among the people of knowledge said that this analogy is not valid, because the duration of menstruation and post-natal bleeding is long, unlike the state of major ritual impurity, which is short. Therefore, it is not appropriate for this to be a branch of that ruling. For this reason, the correct view is that there is no harm in reciting from memory due to the length of the duration and the lack of evidence prohibiting it. As for the hadith...
...narrated by al-Tirmidhi and a group of others, in which it is said: "Do not let a memorizer or a person in a state of major ritual impurity recite anything from the Qur'an." This is a weak hadith according to the people of knowledge, because of the narration of Isma'il ibn 'Iyadh from the people of the Hijaz, and he is weak in his narrations from them. And because the Messenger of Allah (peace and blessings be upon him)... May Allah send prayers upon...
...he ordered A'ishah, when she was menstruating during the Farewell Pilgrimage, to do what the pilgrims do, except that she should not circumambulate the Ka'bah until she becomes pure. He did not prohibit her from the Qur'an, nor did he say, "Do not recite." The pilgrims recite the Qur'an, which indicates that there is no harm in her reciting the Qur'an from memory without touching a written copy of the Qur'an (mushaf). And a woman with post-natal bleeding is even more so, meaning her duration is longer.
She may also need to do so, as she might be a teacher or a student, so there is no harm in that. This is the correct view. Yes.
The presenter:
May Allah reward you with good. Am I allowed to teach others the Noble Qur'an while I am also excused (menstruating)?
The Shaykh:
Yes, she may teach, just as mentioned before, but...
The presenter:
...from memory, unless she needs...
The Shaykh:
...a written copy of the Qur'an (mushaf), in which case she holds it without touching it directly, using gloves...
The presenter:
Yes.
The Shaykh:
...or something similar, so that she does not touch it with her hand if the need arises to review a verse or something like that. Yes.
Source
قناة «فضيلة الشيخ ابن باز Alsheikh Binbaz»، 3078 - حكم قراءة القرآن وتعليمه في حق الحائض والنفساء - نور على الدرب — youtube.com
The Arabic text is a machine transcription of the audio recording.