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There is no explicit text to make it impermissable for one to recite Quran during hayd (menses)!
28 August, 2009
كتاب مجموع الفتاوى، الجزء 26، صفحة 190
قيل الجنب ممنوع من قراءة القرآن ويكره له الاذان مع الجنابه والخطبه وكذلك النوم بلا وضوء وكذلك فعل المناسك بلا طهاره مع قدرته عليها والمحدث ايضا تستحب له الطهاره لذكر الله تعالى كما قال النبى ( إني كرهت ان اذكر الله تعالى إلا على طهر ) والحائض لا يستحب لها شىء من ذلك ولا يكره الذكر بدونه عند احد من العلماء للسنه المتواتره فى ذلك
وإنما تنازعوا فى قراءة القرآن وليس فى منعها من القرآن سنه اصلا فإن قوله ( لاتقرا الحائض ولا الجنب شيئا من القرآن ) حديث ضعيف باتفاق اهل المعرفه بالحديث رواه اسماعيل بن عياش عن موسى بن عقبه عن نافع عن بن عمر واحاديثه عن اهل الحجاز يغلط فيها كثيرا وليس لهذا اصل عن النبى ولا حدث به عن ابن عمر ولا عن نافع ولا عن موسى بن عقبه اصحابهم المعروفون بنقل السنن عنهم
وقد كان النساء يحضن على عهد رسول الله فلوكانت القراءة محرمة عليهن كالصلاة لكان هذا مما بينه النبى صلى اله عليه وسلم لأمته وتعلمه امهات المؤمنين وكان ذلك مما ينقلونه الى الناس فلما لم ينقل احد عن النبى فى ذلك نهيا لم يجز ان تجعل حراما مع العلم انه لم ينه عن ذلك واذا لم ينه عنه مع كثرة الحيض فى زمنه علم انه ليس بمحرم
Shaykh ul-Islaam Ibn Taymiyyah rahimahullah said,
“It was said that the person in a state of Janaabah[ major ritual impurity] is prohibited from reciting the Qur'aan or making the Athaan [call to Prayer], or giving a khitbah, just like the person who has slept and [after waking] has not [yet] made wudoo' [ritual ablutions] is prohibited from performing the manaasik [ritual actions of worship] whilst they are in a condition without ritual purification, and they have the ability to perform ritual ablutions. It has also been said that it is mustahab [highly recommended and preferred] to be in a state of tahaarah [ritually purified] to perform thikr [remembrance] of Allah the Most High, just as the Prophet sallallahu alayhi wa salama said, “ It is prohibited to make the thikr of Allah, except in a state of tahaarah.”. The menstruation [of the women] is an exception to this [rule], as it [tahaarah] is not recommended for her [at that time], neither is it disliked for her to make the [general] thikr of Allah without tahaarah according to one opinion one the 'Ulaamah [Scholars] which has been widely, and continually narrated from them concerning that. However, they have disputed concerning the recitation of the Qur'aan.
There is no [clear] text to prevent her from reciting the Qur'aan, and the hadeeth which says, “A menstruating woman, and the one who is in state of janaabah [ritual impurity] should not recite anything of the Qur'aan", this hadeeth is a weak hadeeth as is agreed upon by the knowledgeable Scholars of Hadeeth. It has been narrated by Isma'eel ibn Ayyaash, upon Moosa ibn 'Uqbah, upon Naafi', upon Abdullah ibn 'Umar, upon the authority of the people of Hijaaz, and he [Isma'eel] is [known to make] many mistakes [yaghlat feeha katheeran..!] in his narrations from them. And this hadeeth has no foundations [elsehwere in the sunnah] of the Prophet [sallallahu alayhi wa salama], nor it is narrated [elsewhere] by 'Abdullah ibn 'Umar [radi Allahu 'anhuma], nor [elsewhere] upon Naafi', nor [elsewhere] upon Moosa ibn Uqbah, nor from their known companions whom the collections of sunan where collected from.
If the women present in the time of the Messenger [sallallahu alayhi was salama], who used to have their monthly cycles of menses, had the recitation of Qur'aan prohibited for them, just as it in the case with the Prayer, then the Prophet sallallahu alayhi wa salama would have made that clear to his Ummah, and the Mothers of the Believers [The noble wives of the Prophet] would have had knowledge about it, and they would have conveyed this knowledge to the people.
Due to [the fact that] no a single person has conveyed any prohibition from the Prophet [sallallahu alayhi wa salama] about this being prohibited, then it it not permissible to make this unlawful, especially when it is known that the Prophet did not prohibit it at the time when [like today] menses was very much present.”
قيل الجنب ممنوع من قراءة القرآن ويكره له الاذان مع الجنابه والخطبه وكذلك النوم بلا وضوء وكذلك فعل المناسك بلا طهاره مع قدرته عليها والمحدث ايضا تستحب له الطهاره لذكر الله تعالى كما قال النبى ( إني كرهت ان اذكر الله تعالى إلا على طهر ) والحائض لا يستحب لها شىء من ذلك ولا يكره الذكر بدونه عند احد من العلماء للسنه المتواتره فى ذلك
وإنما تنازعوا فى قراءة القرآن وليس فى منعها من القرآن سنه اصلا فإن قوله ( لاتقرا الحائض ولا الجنب شيئا من القرآن ) حديث ضعيف باتفاق اهل المعرفه بالحديث رواه اسماعيل بن عياش عن موسى بن عقبه عن نافع عن بن عمر واحاديثه عن اهل الحجاز يغلط فيها كثيرا وليس لهذا اصل عن النبى ولا حدث به عن ابن عمر ولا عن نافع ولا عن موسى بن عقبه اصحابهم المعروفون بنقل السنن عنهم
وقد كان النساء يحضن على عهد رسول الله فلوكانت القراءة محرمة عليهن كالصلاة لكان هذا مما بينه النبى صلى اله عليه وسلم لأمته وتعلمه امهات المؤمنين وكان ذلك مما ينقلونه الى الناس فلما لم ينقل احد عن النبى فى ذلك نهيا لم يجز ان تجعل حراما مع العلم انه لم ينه عن ذلك واذا لم ينه عنه مع كثرة الحيض فى زمنه علم انه ليس بمحرم
Shaykh ul-Islaam Ibn Taymiyyah rahimahullah said,
“It was said that the person in a state of Janaabah[ major ritual impurity] is prohibited from reciting the Qur'aan or making the Athaan [call to Prayer], or giving a khitbah, just like the person who has slept and [after waking] has not [yet] made wudoo' [ritual ablutions] is prohibited from performing the manaasik [ritual actions of worship] whilst they are in a condition without ritual purification, and they have the ability to perform ritual ablutions. It has also been said that it is mustahab [highly recommended and preferred] to be in a state of tahaarah [ritually purified] to perform thikr [remembrance] of Allah the Most High, just as the Prophet sallallahu alayhi wa salama said, “ It is prohibited to make the thikr of Allah, except in a state of tahaarah.”. The menstruation [of the women] is an exception to this [rule], as it [tahaarah] is not recommended for her [at that time], neither is it disliked for her to make the [general] thikr of Allah without tahaarah according to one opinion one the 'Ulaamah [Scholars] which has been widely, and continually narrated from them concerning that. However, they have disputed concerning the recitation of the Qur'aan.
There is no [clear] text to prevent her from reciting the Qur'aan, and the hadeeth which says, “A menstruating woman, and the one who is in state of janaabah [ritual impurity] should not recite anything of the Qur'aan", this hadeeth is a weak hadeeth as is agreed upon by the knowledgeable Scholars of Hadeeth. It has been narrated by Isma'eel ibn Ayyaash, upon Moosa ibn 'Uqbah, upon Naafi', upon Abdullah ibn 'Umar, upon the authority of the people of Hijaaz, and he [Isma'eel] is [known to make] many mistakes [yaghlat feeha katheeran..!] in his narrations from them. And this hadeeth has no foundations [elsehwere in the sunnah] of the Prophet [sallallahu alayhi wa salama], nor it is narrated [elsewhere] by 'Abdullah ibn 'Umar [radi Allahu 'anhuma], nor [elsewhere] upon Naafi', nor [elsewhere] upon Moosa ibn Uqbah, nor from their known companions whom the collections of sunan where collected from.
If the women present in the time of the Messenger [sallallahu alayhi was salama], who used to have their monthly cycles of menses, had the recitation of Qur'aan prohibited for them, just as it in the case with the Prayer, then the Prophet sallallahu alayhi wa salama would have made that clear to his Ummah, and the Mothers of the Believers [The noble wives of the Prophet] would have had knowledge about it, and they would have conveyed this knowledge to the people.
Due to [the fact that] no a single person has conveyed any prohibition from the Prophet [sallallahu alayhi wa salama] about this being prohibited, then it it not permissible to make this unlawful, especially when it is known that the Prophet did not prohibit it at the time when [like today] menses was very much present.”
End quote.
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