The ruling on a menstruating woman or a woman with post-natal bleeding reading the Qur'an in cases of necessity

The questioner:
And who knows the ultimate position in the issue of excluding the Qur'an and its deviation from the issues.

The Shaykh:
We mentioned the three positions. What the soul finds peace with is the fatwa issued by Shaykh Taqi al-Din, which is that there is no harm in reading it in cases of necessity, whereas in cases other than necessity, there is no need for her to read the Qur'an, so she is prevented from doing so in cases other than necessity. The stronger position is what Shaykh Taqi al-Din ruled, that she reads it only for necessity.

The questioner:
And a little is sufficient regarding the scholars who come; you can make it an argument, so let them have hope as well.

The Shaykh:
This is not a necessity. A non-menstruating teacher answered. She is given permission during menstruation and post-natal bleeding. A non-menstruating teacher answered. It should be that the leadership, the leadership of the girls, has a methodology for this matter, taking this into account regarding menstruation and post-natal bleeding. They establish some order. Yes, to avoid this danger, and there are many women, many students, praise be to Allah, yes.

Another questioner:
By Allah, O Shaykh, the students, O Shaykh, an exam may coincide for them.

The Shaykh:
The exam is a necessity, the exam is a necessity, there is no harm, yes.

Another questioner:
Other than an exam.

The Shaykh:
Other than an exam, it is not a necessity. She is patient until she becomes pure and reads the Qur'an. This is what your soul finds peace with. And whoever wants to take the third fatwa, which is absolute permissibility, he bears it on his own responsibility. May Allah strengthen him. He who bears this on his own responsibility, may Allah strengthen him. Yes.

Another questioner:
What came out? Ha? What came out?

The Shaykh:
Ibn Hazm and others do not see the prohibition of reading the Qur'an, not even while in a state of major ritual impurity. But there is evidence in the South, there is evidence. Shaykh 'Abd al-'Aziz now issues a fatwa based on the position of absolute permissibility, that it is permissible for a menstruating woman and a woman with post-natal bleeding to read the Qur'an absolutely. He says there is no specific evidence preventing her, and comparing her to the one in a state of major ritual impurity is with a difference, because the one in a state of major ritual impurity can take a bath and the time is short, unlike menstruation and post-natal bleeding, which may last long. The custom of menstruation may be fifteen days, and post-natal bleeding, as you know, is more, forty days. So it lasts long for her, and if she is prevented from the Qur'an, she is harmed. In any case, it is an issue that requires consideration. Whoever has boldness and daring and wants to bear it, may Allah guide him.