The ruling on a menstruating woman reading the Qur'an.

The questioner : The sameThe questioner : He says: Is it permissible for a woman to read the Qur'an while she is menstruating, knowing that she is an Islamic education teacher; she teachesThe student : Islamic education?

The Shaykh: This is a problem that magazines and newspapers rarely address, and they do not find an answer for it. The reason for this is their immersion in taqlid (following a scholar without knowing his evidence) and their distance from the guidance of the Book and the Sunnah. If they had studied the Sunnah, they would have found relief and provided relief to others. It is reported in "Sahih al-Bukhari" from the hadith of Jabir ibn 'Abd Allah al-Ansari (may Allah be pleased with them both) that when the Prophet (peace and blessings be upon him) performed the Farewell Pilgrimage, and his wives were with him, among them 'A'ishah, he stopped at a place near Makkah called "Sarib." The meaning of "stopped" is that tents were set up, or tents were set up for him; naturally, the tents were for his wives. So he entered upon the Lady 'A'ishah and found her crying. He said: She said: Yes, O Messenger of Allah. He said (peace and blessings be upon him): Do what the pilgrim does, O menstruating woman. Do what the pilgrim does, except that you do not pray and you do not perform tawaf (circumambulation of the Ka'bah). What does the pilgrim do? He enters the Sacred Mosque, naturally, and sits and reads the Qur'an. But he also performs tawaf and prays. So he forbade her from prayer and tawaf because both prayer and tawaf require complete ritual purity. If the Messenger (peace be upon him) said to 'A'ishah—and as you know, she is the most beloved of creation, the most beloved people to the Messenger of Allah (peace and blessings be upon him)—in response to his question about who is most beloved to him? He said: He said: And among the men? He said: If this is the Messenger's (peace be upon him) answer to 'A'ishah, and she had menstruated, and he said to her: ; that means he is telling her—and here is a point of research, also related to our directing you to the necessity of studying the principles of jurisprudence along with the principles of hadith—the concept of the statement: its explicit meaning is "do not pray and do not fast," its implied meaning is that you should read the Qur'an, enter the mosque, because he told her: in these matters, do these things, these things that the Messenger (peace be upon him) did not forbid her from.
And now I correct myself and say: This is an example of applying the general text; leave the issue of the explicit and implied meaning. The general text is: He excepted from this general text .

The questioner : .

The Shaykh: Yes, so it is permissible for a menstruating woman, wherever she is, to enter the mosque, to sit in it, and to read the Qur'an in it or elsewhere; there is no blame on her for that. This is because the Messenger (peace be upon him) permitted her, while she was menstruating, to do everything the pilgrim does, except that she does not perform tawaf and does not pray. Second, because no authentic, established text has come from the Messenger (peace be upon him) forbidding her any of that; from her recitation of the Qur'an, or from her entering the Sacred Mosque, let alone other mosques. Rather, it is reported in "Sahih Muslim" that the Prophet (peace and blessings be upon him) said to 'A'ishah (may Allah be pleased with her) one day: The khamrah is a mat on which a person prays. It was said that it is the size of a prostration, meaning short, about 30 centimeters. It was said that it is a prayer mat on which a person prays. She said: O Messenger of Allah, I am menstruating. He said: ; this benefits us in two important things: First, that a woman being menstruating and not praying does not mean she is inherently impure, but this is a legal, ruling-based impurity; as evidenced by his saying (peace be upon him): So your entire body is pure except for that place from which that black, impure, dirty blood comes out. So there is nothing preventing—and this hadith gives us the two benefits—there is nothing preventing a menstruating woman from entering the mosque, and there is nothing preventing a menstruating woman from taking a pure thing and giving it to the purest of people, who is the Messenger (peace be upon him).
... With this, we understand that there is no blame on a menstruating woman to read the Qur'an or to teach the Qur'an; whether she is a teacher or not a teacher.

The questioner: We are satisfied—if Allah wills—and we ask Allah (Mighty and Majestic) to make us successful in acting upon what we have heard, and that we be made successful also—if Allah wills—to seek the correct knowledge, which is the knowledge of the Book and the Sunnah. Perhaps in what we have heard in this meeting and previous meetings, there will be more motivation for us to devote ourselves to studying the science of hadith, and not to rush... to consider ourselves hadith scholars, but rather to begin first by studying this correct knowledge. And we ask Allah (Mighty and Majestic) for guidance and success.

The Shaykh: ... and praise be to Allah, Lord of the worlds.


The questioner: That is enough, now we hope from the brothers that there are no questions, meaning, that is enough. ThenThe Shaykh : ... upon him—if Allah wills. Because that is enough, the time for questions is over, and rely upon Allah, we will now return andThe Shaykh : it is tiring, and may Allah reward you with good.