Nasai

Explanation:
The correspondence between the hadith and the chapter is evident.

Hadith Commentary:
The correspondence between the hadith and the chapter is evident.

Hadith Commentary:
1.
Imam Bukhari rahimahullah aims to establish two points:
➊ That it is permissible to recite the Qur’an while resting one’s head in the lap of a menstruating (ha’idha) woman.
➋ That it is permissible for a menstruating woman to lift the Qur’an wrapped in a cover (juzdan) by its strap.
Both of these matters are permissible.
The first point is established from the hadith of Aisha radi Allahu anha, while the second point is proven from the narration of Abu Wa’il.
This narration is mentioned with a connected chain in Musannaf Ibn Abi Shaybah (2/342).
It should be noted that there are two types of covers for the Qur’an:
One is that which is sewn onto the hard covers, called a “choli” (jacket), and the other is that in which it is wrapped, called a “juzdan” (case).
It is not permissible for a menstruating woman to touch the “choli.”
However, with the “juzdan,” a menstruating woman may lift it, because it is separate from the Qur’an itself.
In summary, a menstruating woman and a man in a state of major ritual impurity (junub) may not touch the Qur’an.
However, reciting the Qur’an while resting one’s head in the lap is a different matter.
From this, it is also understood that there is no prohibition on reciting the Qur’an in proximity to impurity, because the part of the body of the menstruating woman from which menstruation is discharged is impure, and yet it is permitted to recite the Qur’an while resting one’s head in her lap.

2.
Imam Bukhari rahimahullah has also narrated this hadith in these words:
Aisha radi Allahu anha said:
The Messenger of Allah sallallahu alayhi wa sallam would recite (the Qur’an) while resting his head in my lap, and I would be in a state of menstruation.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7549)
From this narration, it is understood that “resting in the lap” refers to placing the head (in the lap).
Hafiz Ibn Hajar rahimahullah has transmitted a remarkable reasoning from the scholar Ibn Daqiq al-‘Id, that the fact that the Messenger of Allah sallallahu alayhi wa sallam recited the Qur’an in this state indicates that a menstruating woman herself may not recite, because if she herself were permitted to recite, then the question of prohibition of recitation in her lap would not arise, and there would be no need to present evidence for the permissibility of recitation, etc.
Hafiz Ibn Hajar rahimahullah further writes that from this, the permissibility of physical contact with a menstruating woman is also understood.
Likewise, her clothes and body are pure, provided that there is no impurity present on them.
(Fath al-Bari: 1/522)

Hadith Commentary:

Hazrat Aisha Siddiqa (radi Allahu anha) is the most renowned lady in Islam, the honored wife of the Noble Messenger (sallallahu alayhi wa sallam), who possesses many virtues.

She passed away on the night of Tuesday, 17th Ramadan, in the year 57 AH, and was buried that very night in Baqi’.

Hazrat Abu Hurairah led her funeral prayer.

Radi Allahu anha.

Hadith Commentary:
➊
It is understood from this hadith that recitation (qira’ah) is something other than the Qur’an itself, because if by recitation what was meant was the Qur’an (the physical mushaf), then it would not have been placed in the lap of a woman while she was in a state of menstruation (hayd).
This proves that recitation is the act of the reciter, and it is related to spatial and temporal circumstances.
➋
Some commentators have written that from this, Imam Bukhari rahimahullah has established the permissibility of reciting the Qur’an with melodious voice (khush al-hani), whereas this is absolutely not the intent of Imam Bukhari rahimahullah, nor is there any relevance for it at this point.
And Allah knows best.

260. Commentary:
➊ The love between the Messenger of Allah (sallallahu alayhi wa sallam) and Aisha (radi Allahu anha) was unparalleled.
➋ In the state of menstruation (hayd) and major ritual impurity (janabah), no Muslim becomes truly impure; rather, due to legal etiquette, such a person is prevented from performing prayer, entering the mosque, etc., and in this sense is referred to as "ghayr tahir" (impure) in the legal terminology.
➌ Otherwise, their saliva and sweat are entirely pure, and touching them has no effect on another pure companion. They may remain engaged in their remembrance (dhikr), supplications (adhkar), and recitation (tilawah) without any objection.

381. Commentary: Benefit: See, the benefits and issues of Hadith 274.

Commentary:
(1)
This also proves that the body of a menstruating woman (ha’idhah) is pure, except for that area which is related to the blood.

(2)
The ruling regarding reciting the Noble Qur’an verbally is different from that of touching the mushaf (physical copy of the Qur’an).

Benefit:
From this hadith, it is established that a menstruating woman (ha’idhah) can listen to the recitation of the Noble Qur’an, and it is also understood that it is permissible to recite (the Qur’an) while resting one’s head in the lap of a menstruating woman. Furthermore, it is also known from this that reciting the Qur’an while lying down is permissible.