Salam alaikum ramatullahi wa barakatu, insha'Allah everyone is having a blessed Ramadan. My question is when a muslim women is on her monthly cycle can she read the Qur'an in English? Someone asked me and I'm pretty sure the answer is no, but I just want to be sure. Also while a women is on her cycle what are some things she can do during Ramadan to keep getting blessings since she can't pray, fast, or read Qur'an? Jazakallahu khairn in advance for any replies.
Question about reading Qur'an
- Thread starter iman27
- Start date
Umm Aysha
*Strive for Jannah*
Asalaam Alaykum
I hope this helps you...sister 3assal helped me on this
It is permitted to read the Qu'ran as long as its not the Mushaf (the actual arabic text). You can read the translations of the Qu'ran and hadith without making wudu and during your period.
Some scholars say that it is permitted for a menstruating woman to recite Qur’aan. This is the opinion of Maalik, and one opinion narrated from Ahmad, which Ibn Taymiyah preferred and which al-Shawkaani believed to be correct. The scholars based the following points on this opinion:
1.The principle is that things are allowed and permitted unless there is evidence to the contrary. There is no such evidence to say that a menstruating woman is not allowed to recite Qur’aan. Shaykh al-Islam Ibn Taymiyah said: “There is no clear, saheeh text to indicate that a menstruating woman is forbidden to recite Qur’aan… It is known that women used to menstruate at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he did not forbid them to recite Qur’aan, or to remember Allaah (dhikr) and offer du’aa’.”
2.Allaah, may He be glorified and exalted, commands (Muslims) to recite Qur’aan. He praises the one who does so, and promises him (or her) a great reward. No one is excluded from this except the one concerning whom there is solid evidence (daleel), and there is no such evidence in the case of menstruating women, as stated above.
3.The analogy between the menstruating woman and the one who is in a state of janaabah is made despite the fact that there are differences between them. The one who is in a state of janaabah has the option of removing the “barrier” by making ghusl, unlike the menstruating woman. A woman’s period usually lasts for some length of time, whereas the person who is in a state of janaabah is required to do ghusl when the time for prayer comes.
4.Preventing a menstruating woman from reciting Qur’aan deprives her of the chance to earn reward, and it may make her forget something of the Qur’aan, or she may need to recite it for the purposes of teaching or learning.
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 very important to note that what we have been discussing here is restricted to what a menstruating woman recites from memory. When it comes to reading from the Mus-haf (the Arabic text 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 any kind of state of impurity, because Allaah says (interpretation of the meaning): “… which none can touch except the purified.” [al-Waaqi’ah 56:79].
In a letter to ‘Amr ibn Hazm, the Prophet (peace and blessings of Allaah be upon him) told the people of Yemen: “No one should touch the Qur’aan except one who is taahir (pure).” (Reported by Maalik, 1/199; al-Nisaa’i, 8/57; Ibn Hibbaan, 793; al-Bayhaqi, 1/87. Al-Haafiz ibn Hajar said: A group of scholars classed this hadeeth as saheeh because it is so well known. Al-Shaafi’i said: It is proven by them that it was a letter sent by the Messenger of Allaah (peace and blessings of Allaah be upon him). Ibn ‘Abd al-Barr said: “This letter is famous among the scholars of seerah, and is so well known among the scholars that it does not need an isnaad. It is like tawaatur because the people accepted and recognized it. Shaykh al-Albani said that its is saheeh. Al-Talkhees al-Habeer, 4/17. See also: Nasb al-Raayah, 1/196; Irwaa’ al-Ghaleel, 1/158).
(Haashiyat Ibn ‘Aabideen, 1/159; al-Majmoo’, 1/356; Kashshaaf al-Qinaa’, 1/147; al-Mughni, 3/461; Nayl al-Awtaar, 1/226; Majmoo’ al-Fataawaa, 21/460; al-Sharh al-Mumti’ li’l-Shaykh Ibn ‘Uthaymeen, 1/291)
Allah knows best..
Also...It is permitted to hold dua/wird books with Qur'an in them, in a state of menstruation.
It is permitted to recite duas from the Qur'an, with the intention of supplication, though not with the intention of reciting the Qur'an.
Wudu is not valid during menstruation. However, it is recommended that women perform wudu, and sit in their normal place of prayer for the extent of performing each prayer, supplicating and making dhikr. There is great reward in this, though most neglect it.
Like Sayyidi Abd al-Ghani al-Nablusi said, "Be with Allah / You'll find Allah with you."
Wassalam
I hope this helps you...sister 3assal helped me on this
It is permitted to read the Qu'ran as long as its not the Mushaf (the actual arabic text). You can read the translations of the Qu'ran and hadith without making wudu and during your period.
Some scholars say that it is permitted for a menstruating woman to recite Qur’aan. This is the opinion of Maalik, and one opinion narrated from Ahmad, which Ibn Taymiyah preferred and which al-Shawkaani believed to be correct. The scholars based the following points on this opinion:
1.The principle is that things are allowed and permitted unless there is evidence to the contrary. There is no such evidence to say that a menstruating woman is not allowed to recite Qur’aan. Shaykh al-Islam Ibn Taymiyah said: “There is no clear, saheeh text to indicate that a menstruating woman is forbidden to recite Qur’aan… It is known that women used to menstruate at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he did not forbid them to recite Qur’aan, or to remember Allaah (dhikr) and offer du’aa’.”
2.Allaah, may He be glorified and exalted, commands (Muslims) to recite Qur’aan. He praises the one who does so, and promises him (or her) a great reward. No one is excluded from this except the one concerning whom there is solid evidence (daleel), and there is no such evidence in the case of menstruating women, as stated above.
3.The analogy between the menstruating woman and the one who is in a state of janaabah is made despite the fact that there are differences between them. The one who is in a state of janaabah has the option of removing the “barrier” by making ghusl, unlike the menstruating woman. A woman’s period usually lasts for some length of time, whereas the person who is in a state of janaabah is required to do ghusl when the time for prayer comes.
4.Preventing a menstruating woman from reciting Qur’aan deprives her of the chance to earn reward, and it may make her forget something of the Qur’aan, or she may need to recite it for the purposes of teaching or learning.
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 very important to note that what we have been discussing here is restricted to what a menstruating woman recites from memory. When it comes to reading from the Mus-haf (the Arabic text 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 any kind of state of impurity, because Allaah says (interpretation of the meaning): “… which none can touch except the purified.” [al-Waaqi’ah 56:79].
In a letter to ‘Amr ibn Hazm, the Prophet (peace and blessings of Allaah be upon him) told the people of Yemen: “No one should touch the Qur’aan except one who is taahir (pure).” (Reported by Maalik, 1/199; al-Nisaa’i, 8/57; Ibn Hibbaan, 793; al-Bayhaqi, 1/87. Al-Haafiz ibn Hajar said: A group of scholars classed this hadeeth as saheeh because it is so well known. Al-Shaafi’i said: It is proven by them that it was a letter sent by the Messenger of Allaah (peace and blessings of Allaah be upon him). Ibn ‘Abd al-Barr said: “This letter is famous among the scholars of seerah, and is so well known among the scholars that it does not need an isnaad. It is like tawaatur because the people accepted and recognized it. Shaykh al-Albani said that its is saheeh. Al-Talkhees al-Habeer, 4/17. See also: Nasb al-Raayah, 1/196; Irwaa’ al-Ghaleel, 1/158).
(Haashiyat Ibn ‘Aabideen, 1/159; al-Majmoo’, 1/356; Kashshaaf al-Qinaa’, 1/147; al-Mughni, 3/461; Nayl al-Awtaar, 1/226; Majmoo’ al-Fataawaa, 21/460; al-Sharh al-Mumti’ li’l-Shaykh Ibn ‘Uthaymeen, 1/291)
Allah knows best..
Also...It is permitted to hold dua/wird books with Qur'an in them, in a state of menstruation.
It is permitted to recite duas from the Qur'an, with the intention of supplication, though not with the intention of reciting the Qur'an.
Wudu is not valid during menstruation. However, it is recommended that women perform wudu, and sit in their normal place of prayer for the extent of performing each prayer, supplicating and making dhikr. There is great reward in this, though most neglect it.
Like Sayyidi Abd al-Ghani al-Nablusi said, "Be with Allah / You'll find Allah with you."
Wassalam
fendi_ibrahim
Junior Member
Everyone seem to gave a very informative point of view, very nice. Other things you can do during menstrual period is zikir (jihri(loud) or khafi(silent)) and fikr (think about the greatnest of Allah). May Allah bless us... Ameen
q8penpals
Junior Member
As far as I understand from teaching here in Kuwait, a female teacher may continue to teach the Qu'ran while menstruating, and students may as well, becasues otherwise, approximately 1 week every month, a teacher of Qu'ran would not be able to properly teach, and each week of each month approximately 1/4 of the girls would not be able to study and learn properly.
I don't know if there is a hadith or anything that supports this directly, but that is what is done here. I personally believe that it makes sense, since the Kuwait government requires the students to take at least 1 period of "Qu'ran studies" every week.
Lana
I don't know if there is a hadith or anything that supports this directly, but that is what is done here. I personally believe that it makes sense, since the Kuwait government requires the students to take at least 1 period of "Qu'ran studies" every week.
Lana
Basicofislam
sister
If she is teaching the quran. The teacher must be wearing gloves during her menses. Or would ask someone else to turn the page.