The Ruling on a Woman in Menstruation, a Woman with Post-Natal Bleeding, and a Person in a State of Major Ritual Impurity Reciting the Noble Qur'an

Shaykh Abdulaziz, I recall that in a previous episode, I presented to your eminence a question regarding a woman, her excuse, and reciting the Qur'an, especially those women who are accustomed to reciting the Noble Qur'an before sleep and at many other times. This topic is still current, and many of our female listeners ask about it. This sister (T. S. J. J.) from Jizan Abha, our sister also asks and says: Is it permissible for a woman to recite the Noble Qur'an during her days of excuse? And is it permissible for her to recite the Noble Qur'an when she goes to sleep and recites the Verse of the Throne without touching the mushaf? We ask the Shaykh to please elaborate on this topic so that we may refrain from discussing it for a period of time?
Answer: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may Allah send blessings and peace upon the Messenger of Allah, upon his family and his Companions, and upon those who follow his guidance.
As for what follows: I have previously spoken on this topic more than once on this program and clarified that there is no harm or blame in a woman reciting what is easy for her from the Qur'an from memory while she is menstruating or has post-natal bleeding; because the scriptural evidence indicates this. The scholars, may Allah have mercy on them, differed on this. Some of the scholars of knowledge said: She does not recite, just as the person in a state of major ritual impurity does not, and they argued with a weak hadith narrated by Abu Dawud from the hadith of Ibn Umar (may Allah be pleased with them both) from the Prophet (peace and blessings be upon him) that he said: This hadith is weak according to the scholars of knowledge; because it is from the narration of Isma'il ibn 'Iyadh from the people of the Hijaz, and his narration from them is weak.
Some of the scholars of knowledge analogized her to the person in a state of major ritual impurity, saying: Just as the person in a state of major ritual impurity does not recite, so she is the same; because she has a major state of ritual impurity that obligates the full ritual bath, so she is like the person in a state of major ritual impurity.
The answer to this is: This analogy is not correct; because the state of the menstruating woman and the woman with post-natal bleeding is not the state of the person in a state of major ritual impurity. The duration of menstruation and post-natal bleeding is long, and it may be difficult for them, and they may forget much of their memorization of the Noble Qur'an.
As for the person in a state of major ritual impurity, his duration is short. When he is done with his need, he performs the full ritual bath and recites, so the analogy is not permissible.
The conclusion is that the correct and stronger of the opinions of the scholars is: There is no blame on the menstruating woman and the woman with post-natal bleeding to recite what they memorize from the Qur'an, and there is no blame on the menstruating woman and the woman with post-natal bleeding to recite the Verse of the Throne at sleep, and there is no blame on them to recite what is easy for them from the Qur'an from memory at all times. This is the correct opinion and this is the principle; for this reason, the Prophet (peace and blessings be upon him) ordered Aisha when she menstruated, he said to her: And he did not say to her: "Except that you do not recite": So he prohibited her from circumambulation because circumambulation is like prayer, and she does not pray, and he was silent about recitation; so that indicates that she is not prohibited from recitation. If recitation had been prohibited, he would have clarified it to Aisha and to other women during the Farewell Pilgrimage and other than the Farewell Pilgrimage.
And it is known that every house, in the majority of cases, does not lack a menstruating woman or a woman with post-natal bleeding. If she did not recite the Qur'an, the Prophet (peace and blessings be upon him) would have clarified it to the people with a clear, general clarification so that it would not be hidden from anyone.
As for the person in a state of major ritual impurity, he does not recite the Qur'an by explicit text, and his duration is short. When he is done, he purifies himself and recites. The Prophet (peace and blessings be upon him) used to remember Allah in all his states, except when he was in a state of major ritual impurity, in which he was held back from the Qur'an until he performed the full ritual bath, peace and blessings be upon him, as Ali (may Allah be pleased with him) said: : And it was reported from him, peace and blessings be upon him, that he recited after he came out from the place of relief, he recited and said: So that indicates that the person in a state of major ritual impurity does not recite until he performs the full ritual bath. Yes.
The presenter: May Allah reward you with good. Then: Let the Muslim sister recite the Noble Qur'an in the manner that you have graciously mentioned, and let her read the researches and Islamic books, even if the research contains verses from the Noble Qur'an.
The Shaykh: Yes .. Yes, it is even more so. The books that contain the Qur'an.. such: books of tafsir and books of disagreement among the scholars, all of this is fine, she reads and there is no blame. Yes.
The presenter: May Allah reward us with good from you.