Continuation of the explanation: And Mansur said from Ibrahim: There is no harm in reciting in the bathroom, and one may write a letter without being in a state of ritual purity.
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The Shaykh : ... But the heart may not be at ease with this, from the perspective that the intended meaning of purity is the exaltation of the Qur'an, and the exaltation of the Qur'an is required of both the adult and the non-adult, unlike the case of a young person who begins the rites of Hajj and intends to exit the state of consecration, for such a person has not violated the sanctity of a specific thing.
In any case, there is scholarly disagreement on this issue. Our school of jurisprudence holds that it is permissible for a young child to touch the page on which the Qur'an is written, provided he touches the blank part of the page.
The school of the Shafi'is (may Allah have mercy on them) holds that it is permissible for young children to touch the Qur'an without ablution, considering that they are not subject to religious obligations and that the pen has been lifted from them. As for reciting the Qur'an, there is no doubt that it is permissible for one in a state of ritual impurity and for others.
Then the scholars also differed in another disagreement on the issue of reciting the Qur'an: Is it permissible for a menstruating woman to recite the Qur'an? Some of the scholars, who are the majority of the scholars, hold that it is not permissible for a menstruating woman to recite the Qur'an absolutely, because she is more in need of purification than the one in a state of major ritual impurity, because her state of impurity is heavier, and for this reason she is prevented from prayer and fasting.
Others said that she may recite the Qur'an, because the Sunnah reported on this matter is not authentic, and the original ruling is permissibility, especially since menstruation occurs frequently for women in the time of the Messenger of Allah (peace and blessings be upon him), and in such a case, the motives for transmitting the ruling would be abundant if they were prevented from reciting the Qur'an.
As for the statement that it is heavier than major ritual impurity, meaning menstruation, this is correct, but a person can be released from major ritual impurity by what? By the full ritual bath, and the impediment is removed. As for menstruation, one cannot be released from it except by purity. If it were said that a menstruating woman may recite the Qur'an in what she needs to read, and as for what she does not need, since the majority of scholars hold it to be forbidden, safety is safer.
And what she needs is, for example, if she is a student learning the Qur'an, or a teacher teaching female students, or a mother teaching her children at home, or if she recites the prescribed daily recitations like the Verse of the Throne and the two chapters of protection, and the like of that.
So the important point is that it is permissible for her to recite the Qur'an for need or for public benefit, and as for what is beyond need and public benefit, safety is safer. If it were said this way, it would have a valid aspect, and this would not be contrary to scholarly consensus, because among the scholars, some permit it absolutely and some forbid it absolutely. So if we distinguish, we have not gone out of the consensus. And this is the path that I mean, this group follows, which the Shaykh al-Islam sometimes follows, and then he says: "And this is part of the statement of those who make it obligatory absolutely or forbid it absolutely".
His example is that he said (may Allah have mercy on him): "Indeed, the witr prayer is obligatory upon the one who has a regular night prayer" upon the one who has a regular night prayer, not upon the one who does not have a regular night prayer. The scholars differ on the witr prayer, some making it obligatory absolutely and some making it obligatory absolutely, so he said: It is obligatory upon the one who has a regular night prayer, meaning standing in night prayer, that he perform the witr, and it is not obligatory upon the one who does not have a regular night prayer. And he said after that: "And this is part of the statement of those who make it obligatory absolutely".
So we say now that if a menstruating woman needs to recite the Qur'an or there is a public benefit, let her recite, and otherwise, safety is safer.
In any case, there is scholarly disagreement on this issue. Our school of jurisprudence holds that it is permissible for a young child to touch the page on which the Qur'an is written, provided he touches the blank part of the page.
The school of the Shafi'is (may Allah have mercy on them) holds that it is permissible for young children to touch the Qur'an without ablution, considering that they are not subject to religious obligations and that the pen has been lifted from them. As for reciting the Qur'an, there is no doubt that it is permissible for one in a state of ritual impurity and for others.
Then the scholars also differed in another disagreement on the issue of reciting the Qur'an: Is it permissible for a menstruating woman to recite the Qur'an? Some of the scholars, who are the majority of the scholars, hold that it is not permissible for a menstruating woman to recite the Qur'an absolutely, because she is more in need of purification than the one in a state of major ritual impurity, because her state of impurity is heavier, and for this reason she is prevented from prayer and fasting.
Others said that she may recite the Qur'an, because the Sunnah reported on this matter is not authentic, and the original ruling is permissibility, especially since menstruation occurs frequently for women in the time of the Messenger of Allah (peace and blessings be upon him), and in such a case, the motives for transmitting the ruling would be abundant if they were prevented from reciting the Qur'an.
As for the statement that it is heavier than major ritual impurity, meaning menstruation, this is correct, but a person can be released from major ritual impurity by what? By the full ritual bath, and the impediment is removed. As for menstruation, one cannot be released from it except by purity. If it were said that a menstruating woman may recite the Qur'an in what she needs to read, and as for what she does not need, since the majority of scholars hold it to be forbidden, safety is safer.
And what she needs is, for example, if she is a student learning the Qur'an, or a teacher teaching female students, or a mother teaching her children at home, or if she recites the prescribed daily recitations like the Verse of the Throne and the two chapters of protection, and the like of that.
So the important point is that it is permissible for her to recite the Qur'an for need or for public benefit, and as for what is beyond need and public benefit, safety is safer. If it were said this way, it would have a valid aspect, and this would not be contrary to scholarly consensus, because among the scholars, some permit it absolutely and some forbid it absolutely. So if we distinguish, we have not gone out of the consensus. And this is the path that I mean, this group follows, which the Shaykh al-Islam sometimes follows, and then he says: "And this is part of the statement of those who make it obligatory absolutely or forbid it absolutely".
His example is that he said (may Allah have mercy on him): "Indeed, the witr prayer is obligatory upon the one who has a regular night prayer" upon the one who has a regular night prayer, not upon the one who does not have a regular night prayer. The scholars differ on the witr prayer, some making it obligatory absolutely and some making it obligatory absolutely, so he said: It is obligatory upon the one who has a regular night prayer, meaning standing in night prayer, that he perform the witr, and it is not obligatory upon the one who does not have a regular night prayer. And he said after that: "And this is part of the statement of those who make it obligatory absolutely".
So we say now that if a menstruating woman needs to recite the Qur'an or there is a public benefit, let her recite, and otherwise, safety is safer.