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Recitation of the Qur'an During Menses and Post Natal Bleeding

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Recitation of the Qur'an During Menses and Post Natal Bleeding

Post by Ithar Ghada Faied on Sat Apr 17, 2010 2:01 pm



Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu 'alaa rasoolillaah, As Salaamu 'Alaykum wa Rahmatullaahi wa Barakatuh

First of all, the Shariah deals with the sexually defiled men/women and menstruating women in very different matters and ways. There are lots of differences between them:

* The sexually defiled man/woman can at any time he/she wishes remove that state. He/she can make ghusl and if there is no water then they can perform tayammum.

* Menstruating woman can not do such a thing, she is in that state for as long as Allah (Subhana wa Ta'ala) wills, until her period comes to an end.

Recitation of the Qur'an by menstruating and post-partum bleeding women has been made permissible by the Malikis, Shafis, Hanbalis, Abu Hanifa, and a number of other scholars. Their proof being:

* Hadith of Bukhari and Muslim concerning the Eid prayer. Narrated Umm 'Atiya (Radiallahu Anhu):

* "I heard Allah's Messenger (Sallallahu 'Alayhi wa Sallam) saying that the unmarried virgins and the mature girls and the menstruating women should come out and participate in the good deeds as well as invocations of faithful believers but the menstruating women should keep away from the Musallah - praying place [Salat (prayers)]. Someone asked (Umm 'Atiya)(surprisingly), "Do you say the menstruating women?" She replied, "Doesn't a menstruating woman attend 'Arafat (Hajj) and such and such (other deeds)?"

* Takbeer is a type of remembrance of Allah (Subhana wa Ta'ala) and supplication is not any different from dhikr

* Hadith of Bukhari regarding Aisha (Radiallahu Anhu) when she got her menses on the way to Mecca.

Narrated ‘Aisha (Radiallahu Anhu):

"We set out with the sole intention of performing Hajj and when we reached Sarif, (11 kms. from Makka, I got my menses. Allah's Messenger (Sallallahu 'Alayhi wa Sallam) came to me while I was weeping. He said "What is the matter with you? Have you got your menses? I replied, "Yes." He said, "This is a thing Allah (Subhana wa Ta'ala) has ordained for the daughters of Adam. So do what all the pilgrims do with the exception of Tawaf (Circumbulation) round the Ka'bah." ‘Aisha (Radiallahu Anhu), added, "Allah's Messenger (Sallallahu 'Alayhi wa Sallam) sacrificed cows on behalf of his wives."

Pilgrims make dhikr and read Qur'an. There was no objection from the Prophet (Sallallahu 'Alayhi wa Sallam) and he (Sallallahu 'Alayhi wa Sallam) actually "told" Aisha (Radiallahu Anhu) to do so.

Another reason being hardship. A woman might forget what she memorized.

So therefore if there is no text forbidding such an act, one cannot conclude that the act is not allowable. The burden of proof is on those who claim that such women cannot recite the Qur'an, and they offer no clear or direct proof.

There is no harm whatsoever in a menstruating woman or post-partum bleeding woman reciting the Qur'an from their memory without actually touching the Qur'an.

Touching the Qur'an During the Menstruation and Post-Partum Bleeding

The most often quoted evidences, is an Ayat from the Qur'an:

".... None can touch but those who are pure..." (Al-Waqi'a 56:79)

A common mistake, is people taking verses and applying it to a particular Fiqh (point). Yet when you study the verse in more detail you will find, in fact, it is not related to the point whatsoever.

"That (this) is indeed an honorable recital (the Noble Qur'an). In a Book well-guarded (with Allah in the heaven i.e. Al-Lauh Al-Mahfuz). Which (that Book with Allah) none can touch but those who are pure from sins (i.e. the angels). A Revelation (this Qur'an) from the Lord of the Alamin (mankind, jinns, and all that exists). (Al-Waqi'a 56:77-80).

Put into context this Ayat refers to "…a Book well-guarded," and this means a Book with Allah (Subhana wa Ta'ala). It is not talking about the physical Qur'an we have in our presence here on earth..

Ibn Abbas (Radiallahu Anha) and others, along with the early scholars, agree that this verse is not talking about the Qur'an that we have in our hands. A Book well-guarded refers to something that is hidden (Maknoon). It is not referring to the Qur'an we have in our presence here on earth. Early scholars all agree to this conclusion.

"...In a Book well-guarded (with Allah in the heaven i.e. Al-Lauh Al-Mahfuz).

According to the Tafsir of Tabari and Ibn Kathir and also according to Jamal al-deen al-Qasami, this Ayat is not in reference to humans having to be free from impurities.

" Which (that Book with Allah) none can touch but those who are pure from sins (i.e. the angels)."

This verse in reference to the Angels and not mankind. In a Hadith narrated by Abu Hurayrah (Radiallahu Anha) , the Prophet (Sallallahu 'Alayhi wa Sallam) states, "a believer never becomes impure."

"The Prophet (Sallallahu 'Alayhi wa Sallam) came across me in one of the streets of Medina and at that time I was in a state of Janaba. So I slipped away from him and went to take a bath. On my return the Prophet said, "O Abu Hurayrah! Where have you been?" I replied, " I was in a state of Janaba, so I disliked to sit in your company." The Prophet (Sallallahu 'Alayhi wa Sallam) said, "Subhan Allah! A believer never becomes impure." (Sahih Bukhari)

There are four possible meanings of Taher (pure) in this Hadith:

Specifically it means "pure."
Free from major impurity where it is necessary to make ghusl.
Fee from minor impurity where it is necessary to make wudu.
No impurities on physical body

What does Taher mean in this Hadith? How we determine what it means is we look at other evidences that relate.

Evidence

A letter sent to the Emperor of Rome by the Prophet (Sallallahu 'Alayhi wa Sallam). The Prophet (Sallallahu 'Alayhi wa Sallam) had good reason to believe that the Emperor would touch it. Some will argue that a piece of paper is not Qur'an so this may not be such a strong argument.

In Sahih Muslim the Hadith about when Aisha (Radiallahu Anhu) was sent, by The Prophet (Sallallahu 'Alayhi wa Sallam), to go into the Masjid to get a mat. The Prophet (Sallallahu 'Alayhi wa Sallam) said to Aisha (Radiallahu Anhu), "Menstruation is not in your hands." A woman's touch cannot be considered impure even while on menses.

"The messenger of Allah (Sallallahu 'Alayhi wa Sallam) said to me: Get me the mat from the mosque. I said: I am menstruating. Upon this he remarked: Your menstruation is not in your hands." (Sahih Muslim)

Hadith that states, "A believer does not become impure." A clear text by The Prophet (Sallallahu 'Alayhi wa Sallam). A believer is considered Taher under ALL circumstances. Therefore, believer in this Hadith means Taher . The only one who should touch the Qur'an is a believer (i.e. A Muslim).

Take the Ayat : "None can touch but those who are pure (Taher) ." There is no record whatsoever of Prophet (Sallallahu 'Alayhi wa Sallam) telling believers not to touch Qur'an.

Therefore, Taher means believer (Muslim).

There is NO evidence whatsoever that says that a woman who is in her periods or a woman who is having post-natal bleeding that she cannot touch the Qur'an. This is a minority opinion, however it is the strongest opinion.


Reading The Qur'an During Menses

There is no prohibition from the Prophet Muhammad (Sallallahu 'Alayhi wa Sallam) prohibiting a woman from reading the Qur'an in the state of her menses.

There is no prohibition. The Prophet Muhammad (Sallallahu 'Alayhi wa Sallam) did not prohibit it. All we have is the statement of the Prophet Muhammad (Sallallahu 'Alayhi wa Sallam) that he used to recite the Qur'an under all conditions except when he was in a state of Janaba that is after having sexual intercourse when it was necessary for him to take a bath.

This is the basis; this is the foundation, from which all of these different opinions are derived. So, some scholars made a comparison between this state of Janaba with that of menses.

But of course, they are not the same because the state of Janaba can be removed by merely washing oneself. By taking a bath your impure state is over. Now you can read the Qur'an. Whereas in the state of menses, a woman cannot just wash herself then go and read. She is still in that state of menses.

If we are dealing now with the translation of the Qur'an, translations of the meanings of the Qur'an, then all this is of NO importance at all because translations of the Qur'an are not considered to be Qur'an. So no matter what state you are in, you can read it, you can pick it up, you can touch it, there is no problem at all because the Qur'an that we have, even if the Arabic text is there too, is still not considered Qur'an.

The general position which is held in determining what is considered Qur'an and what is not, is that whenever the words of other than Allah (Subhana wa Ta'ala), in a given text, is more than the words of Allah (Subhana wa Ta'ala), that text is no longer considered Qur'an because Qur'an refers to a single verse if we take a verse of Qur'an by itself this is called Qur'an also. But if there comes along with this verse, other words, you have given an explanation of it, which is more than what constitutes the verse, and then this is no longer considered Qur'an.

This is derived from the fact, that Prophet Muhammad (Sallallahu 'Alayhi wa Sallam) sent messages to the kings of Byzantium and Persia, etc. which had verses of Qur'an in it. He (Sallallahu 'Alayhi wa Sallam) knew full well that these people were going to be in a state of Janaba , that they were kafir and that they would probably tear it up, maybe step on it or whatever.

So we know that it is permissible that once the words of Allah (Subhana wa Ta'ala) are drowned out by the words of other than Allah (Subhana wa Ta'ala), which is the case of the translations of the Qur'an, then in such case this is not considered to be Qur'an and as such it is perfectly allowable for a woman to read it under any state. But if the translation have also the Qur'an in arabic then is not allow to touch whit out purification.


Ithar Ghada Faied
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