Question:
Is it permissible to read Quran while a women is having menses (periods)?
Answer:
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
SOURCE:
Islamqa Fatwa no. 2564
Showing posts with label Menses. Show all posts
Showing posts with label Menses. Show all posts
Friday, August 12, 2011
Sunday, June 12, 2011
Is it permissible for a menstruating woman to write Qur’aanic verses?
Answer:
Firstly,
It is permissible for a menstruating woman, and also a woman who is bleeding following childbirth (nifaas) to recite Qur’aan without touching it.
Secondly,
It is permissible for a menstruating woman, and also a woman who is bleeding following childbirth (nifaas) to write Qur’aanic verses, on the condition that she does not touch the letters, because the prohibition only has to do with touching the Mushaf, and writing is not touching.
It says in al-Jawharah al-Nayyirah, which is a Hanafi book (1/31):
It is makrooh for a person who is junub or a menstruating woman to write down Qur’aan if he or she touches the slate or chalk. But if he or she places it on the ground and writes without putting his or her hand on the written letters, it was nothing wrong with that. End quote.
It is permissible for one who is in a state of impurity, or even a dhimmi, to write it without touching it because the prohibition, as stated above, applies to touching it, and this is not touching.
End quote from Kashshaaf al-Qinaa‘, 1/135
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
We are female students in the girls’ college and we have to memorise some Qur’aan. Sometimes the tests come during one’s menstrual period. Is it acceptable to write the soorah on a piece of paper and memorise it or not?
He replied:
It is permissible for the woman who is menstruating or bleeding following childbirth to recite Qur’aan according to the more correct of the two scholarly opinions… The same applies to the piece of paper on which Qur’aan is written if necessary.
End quote from Majmoo‘ Fataawa Ibn Baaz, 10/209
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible to write some verses on the chalkboard without having wudoo’? What is the ruling on touching the chalkboard on which those verses are written?
He replied:
It is permissible to write Qur’aan without wudoo’ so long as one does not touch it. As for touching the chalkboard on which those verses are written, the Hanbali fuqaha’ say it is permissible for a boy to touch the slate on which verses have been written in the places that are free of writing, i.e., so long as his hand does not touch the letters – does the chalkboard come under this heading or not? In my view this is a matter for which there is no definite answer.
End quote from Fataawa Ibn ‘Uthaymeen, 11/214
And Allah knows best.
SOURCE:
Islam Q&A
Fatwa no. 161455
Firstly,
It is permissible for a menstruating woman, and also a woman who is bleeding following childbirth (nifaas) to recite Qur’aan without touching it.
Secondly,
It is permissible for a menstruating woman, and also a woman who is bleeding following childbirth (nifaas) to write Qur’aanic verses, on the condition that she does not touch the letters, because the prohibition only has to do with touching the Mushaf, and writing is not touching.
It says in al-Jawharah al-Nayyirah, which is a Hanafi book (1/31):
It is makrooh for a person who is junub or a menstruating woman to write down Qur’aan if he or she touches the slate or chalk. But if he or she places it on the ground and writes without putting his or her hand on the written letters, it was nothing wrong with that. End quote.
It is permissible for one who is in a state of impurity, or even a dhimmi, to write it without touching it because the prohibition, as stated above, applies to touching it, and this is not touching.
End quote from Kashshaaf al-Qinaa‘, 1/135
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
We are female students in the girls’ college and we have to memorise some Qur’aan. Sometimes the tests come during one’s menstrual period. Is it acceptable to write the soorah on a piece of paper and memorise it or not?
He replied:
It is permissible for the woman who is menstruating or bleeding following childbirth to recite Qur’aan according to the more correct of the two scholarly opinions… The same applies to the piece of paper on which Qur’aan is written if necessary.
End quote from Majmoo‘ Fataawa Ibn Baaz, 10/209
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible to write some verses on the chalkboard without having wudoo’? What is the ruling on touching the chalkboard on which those verses are written?
He replied:
It is permissible to write Qur’aan without wudoo’ so long as one does not touch it. As for touching the chalkboard on which those verses are written, the Hanbali fuqaha’ say it is permissible for a boy to touch the slate on which verses have been written in the places that are free of writing, i.e., so long as his hand does not touch the letters – does the chalkboard come under this heading or not? In my view this is a matter for which there is no definite answer.
End quote from Fataawa Ibn ‘Uthaymeen, 11/214
And Allah knows best.
SOURCE:
Islam Q&A
Fatwa no. 161455
Wednesday, September 1, 2010
Stopping one’s period during Ramadan
Question:
Some women take pills in Ramadaan to stop their periods. They do this so that they will not have to make up any fasts afterwards. Is this permissible and are there any restrictions on their doing this?
Answer:
Praise be to Allaah.
I think that women should not do this and they should remain on the menstrual cycle that Allaah has decreed for them and for all the daughters of Adam. There is wisdom behind it and a reason for which Allaah created it, and this wisdom befits the nature of women. If a woman tries to stop this cycle, it will undoubtedly have a harmful effect on her body, and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” This is besides the fact that these pills can do harm to the uterus as the doctors have stated. What I think with regard to this issue is that women should not use these pills. Praise be to Allaah for His decree and wisdom. When a woman’s period comes, she should stop fasting and praying, and when her period is over she should resume fasting and praying; when Ramadaan is over she should make up the fasts that she has missed.
Fataawa al-Shaykh Ibn ‘Uthaymeen
SOURCE:
Islam Q&A
Fatwa no. 7416
Some women take pills in Ramadaan to stop their periods. They do this so that they will not have to make up any fasts afterwards. Is this permissible and are there any restrictions on their doing this?
Answer:
Praise be to Allaah.
I think that women should not do this and they should remain on the menstrual cycle that Allaah has decreed for them and for all the daughters of Adam. There is wisdom behind it and a reason for which Allaah created it, and this wisdom befits the nature of women. If a woman tries to stop this cycle, it will undoubtedly have a harmful effect on her body, and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” This is besides the fact that these pills can do harm to the uterus as the doctors have stated. What I think with regard to this issue is that women should not use these pills. Praise be to Allaah for His decree and wisdom. When a woman’s period comes, she should stop fasting and praying, and when her period is over she should resume fasting and praying; when Ramadaan is over she should make up the fasts that she has missed.
Fataawa al-Shaykh Ibn ‘Uthaymeen
SOURCE:
Islam Q&A
Fatwa no. 7416
Taking pills to prevent period in the last ten days of Ramadan
Question:
If a woman’s period is going to come in the last ten days of Ramadaan, is it permissible for her to use contraceptive pills so that she can continue to worship during these days of blessing?
Answer:
Praise be to Allaah.
This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) and he said:
We do not think that she should use these pills to help her worship Allaah, because the period which happens to her is something which Allaah has decreed for the daughters of Adam.
The Prophet (peace and blessings of Allaah be upon him) entered upon ‘Aa’ishah when she was with him during the Farewell Pilgrimage. She had entered ihraam for ‘Umrah, then her period came before she reached Makkah. He entered upon her and found her weeping. He asked, “Why are you weeping?” and she told him that her period had come. He told her, “This is something which Allaah has decreed for the daughters of Adam.” So the period is not something which is under her control. If it comes during the last ten days of Ramadaan, then let her accept what Allaah has decreed for her and not use these pills. I have heard from trustworthy doctors that these pills cause harm to the uterus and the blood, and they may cause deformity in the foetus if she should conceive. Hence we think that she should avoid them. If her period comes and she cannot pray or fast, this is beyond her control and is the decree of Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
SOURCE:
Islam Q&A
Fatwa no. 13738
If a woman’s period is going to come in the last ten days of Ramadaan, is it permissible for her to use contraceptive pills so that she can continue to worship during these days of blessing?
Answer:
Praise be to Allaah.
This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) and he said:
We do not think that she should use these pills to help her worship Allaah, because the period which happens to her is something which Allaah has decreed for the daughters of Adam.
The Prophet (peace and blessings of Allaah be upon him) entered upon ‘Aa’ishah when she was with him during the Farewell Pilgrimage. She had entered ihraam for ‘Umrah, then her period came before she reached Makkah. He entered upon her and found her weeping. He asked, “Why are you weeping?” and she told him that her period had come. He told her, “This is something which Allaah has decreed for the daughters of Adam.” So the period is not something which is under her control. If it comes during the last ten days of Ramadaan, then let her accept what Allaah has decreed for her and not use these pills. I have heard from trustworthy doctors that these pills cause harm to the uterus and the blood, and they may cause deformity in the foetus if she should conceive. Hence we think that she should avoid them. If her period comes and she cannot pray or fast, this is beyond her control and is the decree of Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
SOURCE:
Islam Q&A
Fatwa no. 13738
Saturday, August 22, 2009
Laws Relating to the Woman in Menses (PART 2)
Regarding Yellowish and Brownish Discharges
If during the normal period, yellowish or brownish discharges occur, the woman must consider these as part of her menstruation, and therefore, the laws regarding menses (Laws Relating to Woman in Menses [Part 1]) apply to them.
If these discharges occur outside the normal period, then she should not consider them to be menstruation, and should instead consider herself to still be in a state of purity.
How does a woman know her menstruation has ended?
The end of the menstruation is shown by the end of the flow of blood, which can be recognized in two ways:
i. The flow of white discharge. This is a white discharge resembling whitewash, and it normally flows after the menstruation. Its color changes according to the differences in the conditions of women.
ii. The drying of the vagina. She finds that out by inserting a piece of cotton into her private part, and it comes out dry – without any sign of blood, or yellowish or brownish discharge.
What does a woman do at the end of her menses?
At the end of her menstruation the woman must perform a ritual cleansing – which involves washing her entire body with the intention of purifying herself. The Prophet (peace be upon him) said:
‘And if your menstruation occurs then leave prayer, and when it ends, wash yourself and resume praying.’
[Bukhaari]
The method of cleansing (Ghusl):
The woman makes the intention of removing the impurity, or purifying herself to perform the prayer and similar acts of worship. Then she should say, ‘Bismillah’ (in the name of Allah). She should then pour water over her entire body, and wet the roots of her hair with it, although if she has had it tied, it is not necessary to undo it; she merely wets it with the water. It is also permissible (allowed) if she uses Sidr (the leaves of the lotus tree) or some other form of cleansing agent. It is also mustahab (preferred) for her to use a piece of cotton scented with musk or other perfume to apply to her vagina after washing. This is proved by the order the Prophet (peace be upon him) gave to Asmaa to do so.
[Muslim]
IMPORTANT NOTE:
If the menstruating woman or the woman in lochia (bleeding after childbirth) becomes pure from the bleeding before the setting of the sun, then she must pray the Zuhr and Asr prayers of that day. If she becomes pure before the Fajr prayer, then she should pray the Magrib and Esha prayers of that night.
The times of both prayers is combined in times of necessity (a similar e.g. is during traveling prayers are combined), so if she becomes pure at the end of the day, then the time of Zuhr in her case still remains and so she must pray it before Asr. If she becomes pure at the end of the night then the time of Magrib for her still remains, so she must pray it before Esha.
If the time of prayer comes, and she menstruates or starts discharging lochia after childbirth before she is able to pray, then the strongest opinion is that she does not have to make up that prayer.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
If during the normal period, yellowish or brownish discharges occur, the woman must consider these as part of her menstruation, and therefore, the laws regarding menses (Laws Relating to Woman in Menses [Part 1]) apply to them.
If these discharges occur outside the normal period, then she should not consider them to be menstruation, and should instead consider herself to still be in a state of purity.
How does a woman know her menstruation has ended?
The end of the menstruation is shown by the end of the flow of blood, which can be recognized in two ways:
i. The flow of white discharge. This is a white discharge resembling whitewash, and it normally flows after the menstruation. Its color changes according to the differences in the conditions of women.
ii. The drying of the vagina. She finds that out by inserting a piece of cotton into her private part, and it comes out dry – without any sign of blood, or yellowish or brownish discharge.
What does a woman do at the end of her menses?
At the end of her menstruation the woman must perform a ritual cleansing – which involves washing her entire body with the intention of purifying herself. The Prophet (peace be upon him) said:
‘And if your menstruation occurs then leave prayer, and when it ends, wash yourself and resume praying.’
[Bukhaari]
The method of cleansing (Ghusl):
The woman makes the intention of removing the impurity, or purifying herself to perform the prayer and similar acts of worship. Then she should say, ‘Bismillah’ (in the name of Allah). She should then pour water over her entire body, and wet the roots of her hair with it, although if she has had it tied, it is not necessary to undo it; she merely wets it with the water. It is also permissible (allowed) if she uses Sidr (the leaves of the lotus tree) or some other form of cleansing agent. It is also mustahab (preferred) for her to use a piece of cotton scented with musk or other perfume to apply to her vagina after washing. This is proved by the order the Prophet (peace be upon him) gave to Asmaa to do so.
[Muslim]
IMPORTANT NOTE:
If the menstruating woman or the woman in lochia (bleeding after childbirth) becomes pure from the bleeding before the setting of the sun, then she must pray the Zuhr and Asr prayers of that day. If she becomes pure before the Fajr prayer, then she should pray the Magrib and Esha prayers of that night.
The times of both prayers is combined in times of necessity (a similar e.g. is during traveling prayers are combined), so if she becomes pure at the end of the day, then the time of Zuhr in her case still remains and so she must pray it before Asr. If she becomes pure at the end of the night then the time of Magrib for her still remains, so she must pray it before Esha.
If the time of prayer comes, and she menstruates or starts discharging lochia after childbirth before she is able to pray, then the strongest opinion is that she does not have to make up that prayer.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
Laws Relating to the Woman in Menses (PART 1)
1. It is haraam to have sexual intercourse with a woman while she is menstruating. Allah says:
“They ask you concerning menstruation. Say it is filth, so keep away from women during their menses, and do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you (approach them in any manner as long as it is in the vagina). Allah loves those who turn unto Him in repentance, and loves those who purify and clean themselves.”
[Al-Baqara:222]
This prohibition continues until the blood of the menstruation stops and she takes her ritual bath. Allah says:
“And do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you.”
It is permissible for a husband to have sexual pleasure with her as long as he does not have sex with her. This is because of the Prophet (peace be upon him) said, ‘Do everything except have sex with her.’
[Narrated by Muslim]
2. The menstruating woman must not fast or perform prayers during the time of her menstruation – she is not permitted to do these things, and if she does it is not valid.
Once the woman has finished her period and has purified herself, she must make up the days of fasting that she missed, although she does not make up her prayer.
This is proved by the statement of Aisha (may Allah be pleased with her),
‘When we use to menstruate during the time of the Messenger of Allah (peace be upon him), we were ordered to make up our fasts and we were not ordered to make up our prayers.’
[Bukhaari & Muslim]
The difference between the two, and Allah knows best, the prayer is performed regularly, the woman would face difficulty and hardships if she had to make up the prayers she missed, unlike fasting which is obligatory (compulsory) less frequently.
3. The menstruating woman is not allowed to touch the Quran, unless it has a cover on it. Allah says:
“Which the (Quran) none can touch but the purified ones.”
[Al-Waqi’ah:79]
As for the ruling regarding reading the Quran without touching Mushaf, the Scholars have differed, although the safest opinion is that she should not read the Quran unless it be out of necessity, for example, if she fears she will forget some verses, and Allah knows best.
4. It is haraam for a menstruating women to perform tawaaf around the house of Allah (the Ka’ba). The Prophet (peace be upon him) said to Aisha (may Allah be pleased with her),
‘Do everything the pilgrim does, but do not perform tawaaf of the House until you have purified yourself.’
[Bukhaari & Muslim]
5. It is haraam for the menstruation women to stay in the Masjid. The Prophet (peace be upon him) said:
‘Surely, I do not permit the Masjid for the menstruating woman or the one who is in janaba (unclean from sexual intercourse).’
[Abu Dawud]
It is permissible (allowed) for her to pass through the Masjid. Aisha (may Allah be pleased with her) said:
‘The Messenger of Allah said: Give me the mat which is in the Masjid,” So I replied, “I am menstruating.” He said: “Your menses is not in your hand.’”
[Bukhaari]
There is no harm if the menstruating woman says Islamic invocations, including the glorification of Allah, praising Allah and supplications (dua). There is also no harm if she reads books of Islamic knowledge, including Tafseer, Hadeeth and Fiqh.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
“They ask you concerning menstruation. Say it is filth, so keep away from women during their menses, and do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you (approach them in any manner as long as it is in the vagina). Allah loves those who turn unto Him in repentance, and loves those who purify and clean themselves.”
[Al-Baqara:222]
This prohibition continues until the blood of the menstruation stops and she takes her ritual bath. Allah says:
“And do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you.”
It is permissible for a husband to have sexual pleasure with her as long as he does not have sex with her. This is because of the Prophet (peace be upon him) said, ‘Do everything except have sex with her.’
[Narrated by Muslim]
2. The menstruating woman must not fast or perform prayers during the time of her menstruation – she is not permitted to do these things, and if she does it is not valid.
Once the woman has finished her period and has purified herself, she must make up the days of fasting that she missed, although she does not make up her prayer.
This is proved by the statement of Aisha (may Allah be pleased with her),
‘When we use to menstruate during the time of the Messenger of Allah (peace be upon him), we were ordered to make up our fasts and we were not ordered to make up our prayers.’
[Bukhaari & Muslim]
The difference between the two, and Allah knows best, the prayer is performed regularly, the woman would face difficulty and hardships if she had to make up the prayers she missed, unlike fasting which is obligatory (compulsory) less frequently.
3. The menstruating woman is not allowed to touch the Quran, unless it has a cover on it. Allah says:
“Which the (Quran) none can touch but the purified ones.”
[Al-Waqi’ah:79]
As for the ruling regarding reading the Quran without touching Mushaf, the Scholars have differed, although the safest opinion is that she should not read the Quran unless it be out of necessity, for example, if she fears she will forget some verses, and Allah knows best.
4. It is haraam for a menstruating women to perform tawaaf around the house of Allah (the Ka’ba). The Prophet (peace be upon him) said to Aisha (may Allah be pleased with her),
‘Do everything the pilgrim does, but do not perform tawaaf of the House until you have purified yourself.’
[Bukhaari & Muslim]
5. It is haraam for the menstruation women to stay in the Masjid. The Prophet (peace be upon him) said:
‘Surely, I do not permit the Masjid for the menstruating woman or the one who is in janaba (unclean from sexual intercourse).’
[Abu Dawud]
It is permissible (allowed) for her to pass through the Masjid. Aisha (may Allah be pleased with her) said:
‘The Messenger of Allah said: Give me the mat which is in the Masjid,” So I replied, “I am menstruating.” He said: “Your menses is not in your hand.’”
[Bukhaari]
There is no harm if the menstruating woman says Islamic invocations, including the glorification of Allah, praising Allah and supplications (dua). There is also no harm if she reads books of Islamic knowledge, including Tafseer, Hadeeth and Fiqh.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
Friday, August 14, 2009
Delaying in Making Up Ramadan Fasts
Question:
I did not fast some days in Ramadaan because of my period. This happened a few years ago, and I have not fasted these days until now. What do I have to do?
Praise be to Allaah.
The imams are agreed that whoever does not fast some days of Ramadaan has to make up those days before the next Ramadaan comes.
They quoted as evidence for that the hadeeth narrated by al-Bukhaari (1950) and Muslim (1146) from ‘Aa’ishah (may Allaah be pleased with her) who said: “I used to have fasts that I still owed from Ramadaan, and I could not make them up until Sha’baan, and that was because of the position of the Messenger of Allaah (peace and blessings of Allaah be upon him) [as a husband].”
Al-Haafiz said:
It may be understood from her keenness to fast them in Sha’baan that it is not permissible to delay making up fasts until the next Ramadaan begins.
If a person delays making up fasts until Ramadaan begins, one of the following two scenarios must apply.
1 – The delay is for a reason, such as being sick and the sickness lasting until the following Ramadaan begins. There is no sin on a person for delaying in this case, because he has an excuse, and he only has to make up the days missed. So he should make up the number of days that he did not fast.
2 – There is no reason for the delay, such as when a person was able to make up the fasts but he did not do so before the following Ramadaan began.
This person is sinning by failing to make up the fasts with no excuse. The imams are agreed that he must make up the fasts, but they differed as to whether along with making up the fasts he must also feed one poor person for each day or not.
Maalik, al-Shaafa’i and Ahmad said that he must feed a poor person, and they quoted as evidence for that the reports narrated from some of the Sahaabah such as Abu Hurayrah and Ibn ‘Abbaas (may Allaah be pleased with them).
Imam Abu Haneefah (may Allaah have mercy on him) was of the view that he does not have to feed a poor person as well as making up the fasts.
He quoted as evidence the fact that Allaah commands the one who does not fast in Ramadaan only to make up the missed fasts, and He did not mention feeding a poor person. Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
This second view was also favoured by Imam al-Bukhaari (may Allaah have mercy on him). He said in his Saheeh:
Ibraaheem (i.e., al-Nakha’i) said: If a person neglects (to make up missed fasts) until the next Ramadaan comes, he should fast the missed days of both months. But he did not think that he has to feed a poor person. There was also a mursal report from Abu Hurayrah and Ibn ‘Abbaas which says that he should also feed a poor person. Then al-Bukhaari said: But Allaah does not mention feeding a poor person, rather He says (interpretation of the meaning):
“…the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when noting that it is not obligatory to feed a poor person:
With regard to the words of the Sahaabah, their use as evidence is subject to further discussion if it goes against the apparent meaning of the Qur’aan. In this case, saying that it is obligatory to feed a poor person goes against the apparent meaning of the Qur’aan, because Allaah only enjoined making up the same number from other days, and He did not mention more than that. Based on this, we should not oblige the slaves of Allaah to do any more than they need to fulfil their duty. But what was narrated from Ibn ‘Abbaas and Abu Hurayrah may be interpreted as referring to what is mustahabb, not what is obligatory. The correct view with regard to this issue is that a person does not have to do anything more than making up the missed fasts, but he is sinning if he delays doing so.
Al-Sharh al-Mumti’, 6/451.
Based on this, then what is obligatory is to make up the fasts only, but if a person wants to be on the safe side and feed one poor person for each day missed, then that is good.
The woman who asked this question – if she delayed making up the fasts with no excuse, has to repent to Allaah and resolve not to repeat this mistake in the future.
And Allaah is the One Whom we ask to help us to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
Fatwa No. 26865
I did not fast some days in Ramadaan because of my period. This happened a few years ago, and I have not fasted these days until now. What do I have to do?
Praise be to Allaah.
The imams are agreed that whoever does not fast some days of Ramadaan has to make up those days before the next Ramadaan comes.
They quoted as evidence for that the hadeeth narrated by al-Bukhaari (1950) and Muslim (1146) from ‘Aa’ishah (may Allaah be pleased with her) who said: “I used to have fasts that I still owed from Ramadaan, and I could not make them up until Sha’baan, and that was because of the position of the Messenger of Allaah (peace and blessings of Allaah be upon him) [as a husband].”
Al-Haafiz said:
It may be understood from her keenness to fast them in Sha’baan that it is not permissible to delay making up fasts until the next Ramadaan begins.
If a person delays making up fasts until Ramadaan begins, one of the following two scenarios must apply.
1 – The delay is for a reason, such as being sick and the sickness lasting until the following Ramadaan begins. There is no sin on a person for delaying in this case, because he has an excuse, and he only has to make up the days missed. So he should make up the number of days that he did not fast.
2 – There is no reason for the delay, such as when a person was able to make up the fasts but he did not do so before the following Ramadaan began.
This person is sinning by failing to make up the fasts with no excuse. The imams are agreed that he must make up the fasts, but they differed as to whether along with making up the fasts he must also feed one poor person for each day or not.
Maalik, al-Shaafa’i and Ahmad said that he must feed a poor person, and they quoted as evidence for that the reports narrated from some of the Sahaabah such as Abu Hurayrah and Ibn ‘Abbaas (may Allaah be pleased with them).
Imam Abu Haneefah (may Allaah have mercy on him) was of the view that he does not have to feed a poor person as well as making up the fasts.
He quoted as evidence the fact that Allaah commands the one who does not fast in Ramadaan only to make up the missed fasts, and He did not mention feeding a poor person. Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
This second view was also favoured by Imam al-Bukhaari (may Allaah have mercy on him). He said in his Saheeh:
Ibraaheem (i.e., al-Nakha’i) said: If a person neglects (to make up missed fasts) until the next Ramadaan comes, he should fast the missed days of both months. But he did not think that he has to feed a poor person. There was also a mursal report from Abu Hurayrah and Ibn ‘Abbaas which says that he should also feed a poor person. Then al-Bukhaari said: But Allaah does not mention feeding a poor person, rather He says (interpretation of the meaning):
“…the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when noting that it is not obligatory to feed a poor person:
With regard to the words of the Sahaabah, their use as evidence is subject to further discussion if it goes against the apparent meaning of the Qur’aan. In this case, saying that it is obligatory to feed a poor person goes against the apparent meaning of the Qur’aan, because Allaah only enjoined making up the same number from other days, and He did not mention more than that. Based on this, we should not oblige the slaves of Allaah to do any more than they need to fulfil their duty. But what was narrated from Ibn ‘Abbaas and Abu Hurayrah may be interpreted as referring to what is mustahabb, not what is obligatory. The correct view with regard to this issue is that a person does not have to do anything more than making up the missed fasts, but he is sinning if he delays doing so.
Al-Sharh al-Mumti’, 6/451.
Based on this, then what is obligatory is to make up the fasts only, but if a person wants to be on the safe side and feed one poor person for each day missed, then that is good.
The woman who asked this question – if she delayed making up the fasts with no excuse, has to repent to Allaah and resolve not to repeat this mistake in the future.
And Allaah is the One Whom we ask to help us to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
Fatwa No. 26865
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