Title: Fatawa: Essential Rulings for Every Muslim Woman (Fatawa al-Mar’ah al-Muslimah)
Compiled and translated by: Ibn Maqbool Husain
Published by: International Islamic Publishing House
It is permissible for a menstryating Woman to Read the Qur’an and the Books of Supplications
Fatwa by: Shaykh ‘Abdul ‘Aziz ibn Baaz. (pg 50-51)
There is no problem in a menstruating or post-natal bleeding woman reading supplications written in books of hajj and also it is OK to read the Qur’an (without touching it) in the more correct of the scholar’s opinions. This is because no clear and authentic narration has been reported that prevents them from reading the Qur’an. What has been reported is with respect to the junub person that he or she is not permitted to read the Qur’an whilst the junub state. This is based on a hadith reported by ‘Ali r.a.
Regarding the menstruating and post-natal bleeding woman, a narration has been reported from Ibn ‘Umar r.a. that says:
“The menstruating and junub are not allowed to read anything of the Qur’an.”
However, this hadith is weak due to being narrated by a person by the name of Isma’il ibn ‘Ayyash who in turn reported it from the people of Hijaz. This person is weak when reporting from them, but she can read, say for example from her memory, without actually touching the Qur’an. However, the junub person is not allowed to read even from his memory or from the copy of the Qur’an (even without touching it) until a bath is taken.
The difference between the junub and the menstruating woman is that the junub person is in the state for only a short time and it is possible to take a bath as soon as jima’ is finished. So the period is not long and the matter is in the junub person’s hands when to have a bath. If it is not possible to use water for whatever (valid) reason, then tayammum can be performed and then they can pray and read the Qur’an.
As for the menstruating and the post-natal bleeding woman, then the situation is not in her hands but in the Hands of Allah, the Almighty. Both menses and post-natal bleeding require days, for which reason is permissible for them to read Qur’an so that they do not forget it and so that they are not deprived of the benefits associated with reading it, such as knowing the shari’ah rulings from the book of Allah.
On the basis of this, it is more so the case that she is allowed to read the books of supplications that contains verses, Hadiths and other things. This is the correct opinion and it is the more correct of the two saying scholars (may Allah have mercy upon them) in this issue.
* Perlu diingatkan bahawa hal ini adalah isu khilaf, dan jumhur berpendapat tidak harus bagi wanita berhaid untuk membaca al-Quran, sebaliknya diharuskan untuk membaca di dalam hati. Adapun, dalam sesetengah keadaan seperti guru Al-Quran, org yg menghafaz al-Qur’an, atau menghadapi peperiksaan dsb, mungkin berhajat dan perlu kepada fatwa ini dan pendapat ulama’ lain (seperti Imam al-Bukhari, Ibn Jarir al-Thabari dan Ibn al-Munzir) yang mengharuskan membaca al-Qur’an dengan lidah tanpa menyentuh mushaf.
Sila rujuk sini atau buku al-Ihathoh, (saya lupa m/s nya) karangan Syeikh Nuruddin al-Makki.