Authored by: Sheikh Mubashir Ahmad Rabbani (may Allah protect him)
Question:
Some scholars permit menstruating women to recite the Qur'an, while others prohibit it. Please clarify in light of the Qur'an and Hadith whether a menstruating woman can recite the Qur'an or not.
Answer:
There is no doubt that scholars have differing opinions on this issue. According to Imam Bukhari, Imam Ibn Jarir Tabari, Imam Ibn Mundhir, Imam Malik, Imam Shafi'i, and Imam Ibrahim al-Nakha'i, there is no objection to a menstruating woman reciting the Qur'an. This opinion appears to be the most correct because there is no explicit or authentic evidence in the Qur'an or Sunnah that prohibits a menstruating woman from reciting the Qur'an.
It is well-known that women during the time of the Prophet (peace be upon him) also experienced menstruation. If reciting the Qur'an had been forbidden for them, the Prophet (peace be upon him) would have explicitly prohibited them from reciting it, just as he prohibited them from performing prayer and fasting. However, despite the prevalence of menstruation, there is no narration from any Companion or Mother of the Believers that reports such a prohibition from the Prophet (peace be upon him). Thus, it is evident that reciting the Qur'an is permissible for menstruating women.
Knowing that there is no transmitted prohibition from the Prophet (peace be upon him), it would be incorrect to declare it forbidden.
It should also be noted that the narration attributed to Abdullah bin Umar (may Allah be pleased with him), which states:
“Neither a menstruating woman nor a person in a state of major ritual impurity should recite anything from the Qur'an,”
— [Ibn Majah, Book of Purification: 596]
is weak. The chain of narration includes Ismail bin Ayyash, who is not considered reliable when narrating from the people of Hijaz, and this narration is indeed from Hijaz.
Another narration from Jabir bin Abdullah (may Allah be pleased with him), which states that the Prophet (peace be upon him) said:
“Neither a menstruating woman nor a woman in postnatal bleeding should recite anything from the Qur'an,”
— [Dar Qutni, Book of Funerals: 1854]
is also weak. Its chain includes Muhammad bin al-Fadl, who has been deemed untrustworthy by scholars of Hadith and has been accused of fabricating narrations.
This same Hadith is also narrated as a mauquf (a narration attributed to a Companion rather than the Prophet) from Jabir (may Allah be pleased with him), but its chain includes Yahya bin Abi Anisah, who is considered a liar.
Imam Shawkani (may Allah have mercy on him) writes about these two narrations:
“Neither of these two Hadiths is suitable as evidence to prohibit a menstruating woman from reciting the Qur'an. Hence, the ruling of prohibition cannot be established without valid evidence.”
— [Nayl al-Awtar 1/446]
Furthermore, Sheikh Ibn Baz (may Allah have mercy on him) has stated that a menstruating woman should not touch the Qur'an, but she may recite it orally. However, no clear evidence supports this distinction.
The Hadith:
“None should touch the Qur'an except the pure,”
— [Ibn Abi Shaybah, Musannaf: 122]
is not a valid basis for this ruling because the phrase "except the pure" has been interpreted by scholars, such as in Bukhari’s Hadith from Abu Huraira (may Allah be pleased with him), to mean that no one except a believer should touch the Qur'an. This interpretation is specific to belief rather than ritual purity.
(And Allah knows best).
Question:
Some scholars permit menstruating women to recite the Qur'an, while others prohibit it. Please clarify in light of the Qur'an and Hadith whether a menstruating woman can recite the Qur'an or not.
Answer:
There is no doubt that scholars have differing opinions on this issue. According to Imam Bukhari, Imam Ibn Jarir Tabari, Imam Ibn Mundhir, Imam Malik, Imam Shafi'i, and Imam Ibrahim al-Nakha'i, there is no objection to a menstruating woman reciting the Qur'an. This opinion appears to be the most correct because there is no explicit or authentic evidence in the Qur'an or Sunnah that prohibits a menstruating woman from reciting the Qur'an.
It is well-known that women during the time of the Prophet (peace be upon him) also experienced menstruation. If reciting the Qur'an had been forbidden for them, the Prophet (peace be upon him) would have explicitly prohibited them from reciting it, just as he prohibited them from performing prayer and fasting. However, despite the prevalence of menstruation, there is no narration from any Companion or Mother of the Believers that reports such a prohibition from the Prophet (peace be upon him). Thus, it is evident that reciting the Qur'an is permissible for menstruating women.
Knowing that there is no transmitted prohibition from the Prophet (peace be upon him), it would be incorrect to declare it forbidden.
It should also be noted that the narration attributed to Abdullah bin Umar (may Allah be pleased with him), which states:
“Neither a menstruating woman nor a person in a state of major ritual impurity should recite anything from the Qur'an,”
— [Ibn Majah, Book of Purification: 596]
is weak. The chain of narration includes Ismail bin Ayyash, who is not considered reliable when narrating from the people of Hijaz, and this narration is indeed from Hijaz.
Another narration from Jabir bin Abdullah (may Allah be pleased with him), which states that the Prophet (peace be upon him) said:
“Neither a menstruating woman nor a woman in postnatal bleeding should recite anything from the Qur'an,”
— [Dar Qutni, Book of Funerals: 1854]
is also weak. Its chain includes Muhammad bin al-Fadl, who has been deemed untrustworthy by scholars of Hadith and has been accused of fabricating narrations.
This same Hadith is also narrated as a mauquf (a narration attributed to a Companion rather than the Prophet) from Jabir (may Allah be pleased with him), but its chain includes Yahya bin Abi Anisah, who is considered a liar.
Imam Shawkani (may Allah have mercy on him) writes about these two narrations:
“Neither of these two Hadiths is suitable as evidence to prohibit a menstruating woman from reciting the Qur'an. Hence, the ruling of prohibition cannot be established without valid evidence.”
— [Nayl al-Awtar 1/446]
Furthermore, Sheikh Ibn Baz (may Allah have mercy on him) has stated that a menstruating woman should not touch the Qur'an, but she may recite it orally. However, no clear evidence supports this distinction.
The Hadith:
“None should touch the Qur'an except the pure,”
— [Ibn Abi Shaybah, Musannaf: 122]
is not a valid basis for this ruling because the phrase "except the pure" has been interpreted by scholars, such as in Bukhari’s Hadith from Abu Huraira (may Allah be pleased with him), to mean that no one except a believer should touch the Qur'an. This interpretation is specific to belief rather than ritual purity.
(And Allah knows best).