Explanation of the rulings on major ritual impurity and menstruation.

The Shaykh : The exegetes said that the meaning of this is: do not enter the mosque, which is the place of prayer, while in a state of major ritual impurity, except as one passing through, meaning passing by while walking. So if a person is in a state of major ritual impurity and wants to attend a lesson while still in that state, we say no. Do not attend, because it is not permissible for one in a state of major ritual impurity to remain in the mosque. If he says: I want to pass from the south door to the north door while walking. We say, what? There is no harm in that, because Allah said: . An exception to this is if the person in a state of major ritual impurity performs the ablution, and the ablution is well known. If he performs the ablution, the major ritual impurity is reduced, and it becomes permissible for him to sit in the mosque. Is that clear? It is not permissible for one in a state of major ritual impurity to recite the Qur'an until he performs the full ritual bath, because the Prophet (peace and blessings be upon him) was not prevented from the Qur'an by anything except major ritual impurity. And because the person in a state of major ritual impurity is able to perform the full ritual bath and recite. So if he says, I would like to recite the Qur'an, we say, welcome, perform the full ritual bath and recite the Qur'an. As for the menstruating woman, it is not forbidden for her to recite the Qur'an if there is a need, such as a woman who is reviewing her memorization and fears she will forget it, or a female teacher who wants to teach the students the Qur'an, or a female student who wants to listen to her teacher recite the Qur'an. All of this is permissible because it is a need. As for her reciting the Qur'an as an act of worship and voluntarily, that is not allowed, because many scholars say that the recitation of the Qur'an by a menstruating woman is forbidden in all cases. For this reason, the menstruating woman does not perform the circumambulation of the House, based on the hadith of Ibn Abbas (may Allah be pleased with him and his father) who said: . So the circumambulation is not obligatory for her. This is because she cannot remain in the mosque. And the circumambulation is remaining, for the one performing it circles the Ka'bah and remains in the mosque for the duration of his circling. And what indicates this is that when the Prophet (peace and blessings be upon him) entered upon Aisha while she was menstruating and crying, and she had entered the state of consecration for the combined pilgrimage with the lesser pilgrimage, he said to her: . Why? Because she was menstruating. And the menstruating woman does not remain in the mosque. And because when the Prophet (peace and blessings be upon him) finished the major pilgrimage, he wanted from his wife Safiyyah what a man wants from his wife, and they said, O Messenger of Allah, she is menstruating. He said: , because the farewell circumambulation is not prevented for the menstruating woman. Based on this, if a woman is performing the lesser pilgrimage in this month and has performed the circumambulation and the walking between al-Safa and al-Marwah and shortened her hair, and then she menstruated and wants to return to her hometown while menstruating, she owes nothing, because the farewell circumambulation is not obligatory for the menstruating woman. As for if she menstruated before performing the first circumambulation, she waits until she becomes pure, then she performs the circumambulation, the walking between al-Safa and al-Marwah, and shortens her hair. Is that clear, everyone?
Allah, Mighty and Majestic, said: .