Is it permissible to read Quran while a women is having mensus (periods)? Praise be to Allaah.

This is one of the issues on which the scholars, ma Allaah have merc on them, differed. The ma!orit of fu"ahaa# sa that it is haraam for a woman to recite Qur#aan during her period, until she is taahir (pure) again. The onl e$ceptions the ma%e is in the case of dhi%r (remembrance of Allaah) and phrases that are not intended as tilaawah (recitation), such as sa ing &'ismillaahi#r()ahmaani#r()aheem* or &Innaa +illaahi wa innaa ila hi raa!i#oon*, or other phrases from the Qur#aan which are repeated as general du#aa#s. The base their evidence for forbidding menstruating women to recite Qur#aan on several things, including the following, -enstruation is seen as coming under the rulings that appl to one who is !unub (in a state of impurit following se$ual intercourse), because both states re"uire ghusl. This is based on the hadeeth narrated b .Ali ibn Abi Taalib (ma Allaah be pleased with him), according to which the -essenger of Allaah (peace and blessings of Allaah be upon him) used to teach the Qur#aan and he never prevented an one from learning it e$cept those who were in a state of !anaabah (impurit ).* ()eported b Abu /awood, 012304 al(Tirmidhi, 0564 al(7isaa#i, 010554 Ibn -aa!ah, 012894 Ahmad, 01354 Ibn :hu;a mah <??=, 01085. Al(Tirmidhi said, a saheeh hasan hadeeth. Al(>aafi; ibn >a!ar said, the truth is that it is the t pe of hasan hadeeth that could be used as evidence). The hadeeth of Ibn .?mar (ma Allaah be pleased with them both), according to which the Prophet (peace and blessings of Allaah be upon him) said, &The menstruating woman and the one who is in a state of impurit (!anaabah) should not recite an thing of the Qur#aan.* ()eported b al(Tirmidhi, 0@04 Ibn -aa!ah, ABA4 al(/aara"utni (01009)4 al('a ha"i, 013B. This is a da#eef hadeeth, because it was reported b Ismaa#eel ibn .A aash from the >i!aa;is, and his reports from them are da#eef as is well %nown to those who are conversant with the stud of hadeeth. Cha %h al(Islam Ibn Ta mi ah said (201568), it is a da#eef hadeeth b the unanimous agreement of the scholars of hadeeth. Cee 7asb al()aa ah, 010BA4 al(Tal%hees al(>abeer, 0103@). Come scholars sa that it is permitted for a menstruating woman to recite Qur#aan. This is the opinion of -aali%, and one opinion narrated from Ahmad, which Ibn Ta mi ah preferred and which al(Chaw%aani believed to be correct. The scholars based the following points on this opinion, The principle is that things are allowed and permitted unless there is evidence to the contrar . There is no such evidence to sa that a menstruating woman is not allowed to recite Qur#aan. Cha %h al(Islam Ibn Ta mi ah said, &There is no clear, saheeh te$t to indicate that a menstruating woman is forbidden to recite Qur#aanD It is %nown that women used to menstruate at the time of the -essenger of Allaah (peace and blessings of Allaah be upon him), and he did not forbid them to recite Qur#aan, or to remember Allaah (dhi%r) and offer du#aa#.* Allaah, ma >e be glorified and e$alted, commands (-uslims) to recite Qur#aan. >e praises the one who does so, and promises him (or her) a great reward. 7o one is e$cluded from this e$cept the one concerning whom there is solid evidence (daleel), and there is no such evidence in the case of menstruating women, as stated above. The analog between the menstruating woman and the one who is in a state of !anaabah is made despite the fact that there are differences between them. The one who is in a state of !anaabah has the option of removing the &barrier* b ma%ing ghusl, unli%e the menstruating woman. A woman#s period usuall lasts for some length of time, whereas the person who is in a state of !anaabah is re"uired to do ghusl when the time for pra er comes. Preventing a menstruating woman from reciting Qur#aan deprives her of the chance to earn reward, and it ma ma%e her forget something of the Qur#aan, or she ma need to recite it for the purposes of teaching or learning. Erom the above, it is clear that the evidence of those who allow a menstruating woman to recite Qur#aan is stronger. If a woman wants to err on the side of caution, she can limit her recitation to the passages which she is afraid of forgetting. It is ver important to note that what we have been discussing here is restricted to what a menstruating woman recites from memor . Fhen it comes to reading from the -us(haf (the Arabic te$t itself), a different rule applies. The correct view of the scholars is that it is forbidden to touch the mus(haf when one is in an %ind of state of impurit , because Allaah sa s (interpretation of the meaning), &D which none can touch e$cept the purified.* <al( Faa"i#ah A6,9B=. In a letter to .Amr ibn >a;m, the Prophet (peace and blessings of Allaah be upon him) told the people of Gemen, &7o one should touch the Qur#aan e$cept one who is taahir (pure).* ()eported b -aali%, 010BB4 al(7isaa#i, 31A94 Ibn >ibbaan, 9B@4 al('a ha"i, 0139. Al(>aafi; ibn >a!ar said, A group of scholars classed this hadeeth as saheeh because it is so well %nown. Al(Chaafi#i said, It is proven b them that it was a letter sent b the -essenger of Allaah (peace and blessings of Allaah be upon him). Ibn .Abd al('arr said, &This letter is famous

among the scholars of seerah, and is so well %nown among the scholars that it does not need an isnaad. It is li%e tawaatur because the people accepted and recogni;ed it. Cha %h al(Albani said that its is saheeh. Al(Tal%hees al( >abeer, 5109. Cee also, 7asb al()aa ah, 010B64 Irwaa# al(Hhaleel, 010A3). (>aashi at Ibn .Aabideen, 010AB4 al(-a!moo#, 01@A64 :ashshaaf al(Qinaa#, 010594 al(-ughni, @15604 7a l al(Awtaar, 012264 -a!moo# al(Eataawaa, 2015684 al(Charh al(-umti# li#l(Cha %h Ibn .?tha meen, 012B0) And Allaah %nows best. Chei%h -uhammed Calih Al(-una!!id