If we cannot recite quran during menses then what if those
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zainabee
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 Posted: Thu Jun 18, 2009 3:54 am Post subject: If we cannot recite quran during menses then what if those |
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Salam sister,i need to clarify on this matter:If we cannot recite quran during menses then what if those student going to school and still they have to attend all the classes even if they are having menses,Example english lesson then follow by math lesson then foolow by Quran lesson,does this mean the gal have to stop reading and memorizing? I'm from Alsagof Arabic School and i studied untill my age was 13 but that time i was not puberty yet so i just Hafal any surah but after i left my school i had my puberty and now my age is 28 , i need to memorize quran and i have forgotten so many simple and short surah too.As i m not touching the quran but can i just memorize by reading it by looking at the computer online ,,or the english tafsir book that has some surah too that i can hafal.
Pls advice me in this as i always get no reply for this question  |
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s.latif
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| Posted: Thu Jun 18, 2009 8:47 am Post subject: |
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Menstruating woman entering the mosque to attend a class or a halaqah for memorizing Qur’aan
| Quote: | Q.A menstruating woman wants to enter the mosque to attend a class or a halaqah for memorizing Qur’aan. Please note that she regularly attends and that if she stays away because of her period, she will miss some things that she will not be able to catch up on afterwards. Is it permissible for her to attend subject to certain conditions? What is the most correct scholarly view on this matter?.
A.Praise be to Allaah.
Firstly:
The majority of fuqaha’ of the four madhhabs are of the view that it is not permissible for a menstruating women to stay in the mosque. They quoted as evidence for that the report narrated by al-Bukhaari (974) and Muslim (890) from Umm ‘Atiyyah who said: “He (the Prophet (peace and blessings of Allaah be upon him)) commanded us on the two Eids to bring out the virgins and those who usually stayed in seclusion, but he told the menstruating women to keep away from the prayer-place of the Muslims.”
The Prophet (peace and blessings of Allaah be upon him) told menstruating women to stay away from the Eid prayer-place, because it comes under the same ruling as a mosque. This indicates that menstruating women are not allowed to enter the mosque.
They also quoted other ahaadeeth as evidence, but they are da’eef (weak) and are not valid to be quoted as evidence, such as the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) is reported to have said, “The mosque is not permitted for menstruating women or anyone who is junub.” This hadeeth was classed as da’eef by al-Albaani in Da’eef Abi Dawood, 232.
The scholars of the Standing Committee were asked (6/272):
What is the ruling on a woman who enters the mosque when she is menstruating to listen to the khutbah only?
They relied: It is not permissible for a woman to enter the mosque when she is menstruating or bleeding following childbirth… as for passing through, there is nothing wrong with that if it is necessary and there is no risk of her contaminating the mosque, because Allaah says (interpretation of the meaning):
“nor when you are in a state of Janaaba (i.e. in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body”
[al-Nisa’ 4:43]
A menstruating woman is similar to one who is in a state of janaabah. And the Prophet (peace and blessings of Allaah be upon him) told ‘Aa’ishah to fetch him something from the mosque when she was menstruating.
End quote from Fataawa al-Lajnah al-Daa’imah, 6/272
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a menstruating woman to attend halaqahs in the mosque? He replied: It is not permissible for a menstruating woman to stay in the mosque. As for passing through the mosque, there is nothing wrong with that, subject to the condition that there is no risk of the mosque being contaminated with the blood that is coming out of her. If it is not permissible for her to stay in the mosque, it is not permissible for her to go there to listen to halaqahs and recitation of Qur’aan, unless there is a place outside the mosque where the sound can reach via loudspeakers, in which case there is nothing wrong with her sitting there to listen to the dhikr. There is nothing wrong with a woman listening to dhikr and recitation of Qur’aan, as it is proven that the Prophet (peace and blessings of Allaah be upon him) used to lay his head in ‘Aa’ishah’s lap and recite Qur'aan when she was menstruating. But it is not permissible for a menstruating woman to go to the mosque and stay there to listen to dhikr or Qur’aan recitation. Hence when the Prophet (peace and blessings of Allaah be upon him) heard, during the Farewell Pilgrimage, that Safiyyah was menstruating, he said: “Has she detained us?” because he thought that she had not done tawaaf al-ifaadah, but they said that she had already done it. This indicates that it is not permissible to stay in the mosque even for acts of worship. And it is proven that the Prophet (peace and blessings of Allaah be upon him) told women to go out to the Eid prayer-place to pray and remember Allaah (dhikr), but he told the menstruating women to keep away from the prayer-place itself.
End quote from Fataawa al-Tahaarah, p. 273.
See the views of the fuqaha’ in al-Mabsoot, 3/153; Haashiyat al-Dasooqi, 1/173; al-Majmoo’, 2/388; al-Mughni, 1/195
Secondly:
A menstruating woman may read Qur’aan without touching the Mus-haf, as we explained in the answer to question no. 2564.
She may read a Mus-haf that is printed with the tafseer (commentary). Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: As for the books of tafseer, it is permissible (for a menstruating woman) to touch them, because they are regarded as tafseer, and the verses that are in them are less than the tafseer that is in them.
They quoted as evidence for this the fact that the Prophet (peace and blessings of Allaah be upon him) wrote letters to the kuffaar containing verses from the Qur’aan, which indicates that the ruling depends on what constitutes the majority of the letter, which was not the word of Allaah.
But if the Qur’aan and tasfeer are of equal amounts, this comes under the rule that when the reasons for regarding something as permissible are equal to the reasons for making it forbidden, and there is no way of distinguishing which outweighs the other, then the reasons for forbidding it take precedence, so it comes under the same rulings as Qur’aan.
If the tafseer is more, even if it is only slightly more, then it comes under the same rulings as tafseer.
End quote from al-Sharh al-Mumti’, 1/267
Thirdly:
What is mentioned in the question about the menstruating woman being afraid of missing some topics or lessons if she cannot enter the mosque can be dealt with by recording those lessons, or by her listening from outside the mosque, if that is possible. Some mosques have additional rooms that do not come under the same rulings as mosques, such as a library or rooms for memorizing Qur’aan, so women who are not allowed to sit in the mosque should be able to sit there.
And Allaah knows best.
Islam Q&A
http://www.islamqa.com/en/ref/60213 |
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s.latif
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| Posted: Thu Jun 18, 2009 8:50 am Post subject: |
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| Quote: | Reading Qur’aan during menses
Q.Is it permissible to read Quran while a women is having mensus (periods)?
A.Praise be to Allaah.
This is one of the issues on which the scholars, may Allaah have mercy on them, differed.
The majority of fuqahaa’ say that it is haraam for a woman to recite Qur’aan during her period, until she is taahir (pure) again. The only exceptions they make is in the case of dhikr (remembrance of Allaah) and phrases that are not intended as tilaawah (recitation), such as saying “Bismillaahi’r-Rahmaani’r-Raheem” or “Innaa Lillaahi wa innaa ilayhi raaji’oon”, or other phrases from the Qur’aan which are repeated as general du’aa’s.
They base their evidence for forbidding menstruating women to recite Qur’aan on several things, including the following:
Menstruation is seen as coming under the rulings that apply to one who is junub (in a state of impurity following sexual intercourse), because both states require ghusl. This is based on the hadeeth narrated by ‘Ali ibn Abi Taalib (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach the Qur’aan and he never prevented anyone from learning it except those who were in a state of janaabah (impurity).” (Reported by Abu Dawood, 1/281; al-Tirmidhi, 146; al-Nisaa’i, 1/144; Ibn Maajah, 1/207; Ahmad, 1/84; Ibn Khuzaymah [??], 1/104. Al-Tirmidhi said: a saheeh hasan hadeeth. Al-Haafiz ibn Hajar said: the truth is that it is the type of hasan hadeeth that could be used as evidence).
The hadeeth of Ibn ‘Umar (may 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 impurity (janaabah) should not recite anything of the Qur’aan.” (Reported by al-Tirmidhi, 131; Ibn Maajah, 595; al-Daaraqutni (1/117); al-Bayhaqi, 1/89. This is a da’eef hadeeth, because it was reported by Ismaa’eel ibn ‘Ayyaash from the Hijaazis, and his reports from them are da’eef as is well known to those who are conversant with the study of hadeeth. Shaykh al-Islam Ibn Taymiyah said (21/460): it is a da’eef hadeeth by the unanimous agreement of the scholars of hadeeth. See Nasb al-Raayah, 1/195; al-Talkhees al-Habeer, 1/183).
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:
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’.”
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.
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.
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.
From 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 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)
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
http://www.islamqa.com/en/ref/2564 |
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