The issue of whether women may recite the Quran during menstruation has been discussed extensively among Islamic scholars, and rulings differ across schools of thought. The majority of jurists (Hanafis, Shafi’is, and Hanbalis) hold that women in menstruation should not recite the Quran directly from the Mushaf. This ruling is based on narrations that prohibit anyone in a state of major ritual impurity (janabah or menstruation) from reciting the Quran.
However, Maliki scholars allow women to recite the Quran during menstruation if there is a need, such as for study, teaching, or remembrance (dhikr). Contemporary scholars, including some from Dar al-Ifta al-Misriyyah and Islam Q&A, also mention that recitation without direct contact with the Mushaf (e.g., using a phone or tablet) may be permitted for ease and remembrance of Allah, especially during Ramadan when women do not want to miss out on khatam. To avoid scholarly disagreement, many women are advised to engage with the Quran through dhikr, du’a, tafsir readings, or listening to recitation during menstruation, while those following the Maliki opinion may recite with the intention of learning and reflection.
Can You Read the Quran During Menstruation?
Is It Permissible to Recite the Quran During Menstruation?
The majority of jurists (Hanafi, Shafi’i, Hanbali) hold that women in menstruation should not recite the Quran until they are pure. Their view is based on narrations attributed to the Prophet ﷺ, such as the report from Ibn Umar (RA) that “the menstruating woman and the one in janabah should not recite the Quran” (Sunan al-Tirmidhi, Hadith no. 131). However, scholars of hadith, including Imam al-Tirmidhi himself and later authorities, have graded this narration as weak (da’if), which weakens its use as a definitive proof.
In contrast, Imam Malik, Shaykh al-Islam Ibn Taymiyah, and Imam al-Shawkani permitted recitation for women during menstruation. They argued that there is no authentic, sahih hadith clearly prohibiting menstruating women from reciting the Quran. Ibn Taymiyah (Majmu’ al-Fatawa, vol. 21, p. 460) explained that menstruation is unlike janabah (major ritual impurity after intercourse), because janabah can be removed quickly through ghusl, whereas menstruation lasts several days. For this reason, restricting women from recitation for that duration would unnecessarily deprive them of the Quran’s guidance and remembrance.
Many contemporary scholars, including those from Dar al-Ifta’ al-Misriyyah, also hold that women may recite the Quran from memory or via digital devices without direct contact with the mushaf, particularly for learning, teaching, or remembrance, especially in Ramadan.
Can Menstruating Women Touch the Physical Quran?
Touching the physical copy of the Quran (Mus-haf) is forbidden for those in a state of impurity. This ruling is based on the Prophet Muhammad’s instruction in a letter to Amr ibn Hazm: “No one should touch the Quran except one who is tahir (pure).” The Quranic verse Al-Waqi’ah 56:79 also states, “…which none can touch except the purified.”
Exceptions exist for learning or necessity. Some scholars allow handling the Quran if a woman is a student or teacher and avoiding it would cause hardship. However, this remains a minority view, with most insisting on maintaining ritual purity before touching the Mus-haf.
What Are the Scholarly Differences on This Issue?
The prohibition view relies on precautionary principles in fiqh. Scholars who forbid recitation often cite general rulings on ritual purity (taharah) and extend them to menstruating women. They prioritize avoiding potential sin in the absence of explicit permission.
The permissibility view highlights the lack of definitive evidence. Shaykh al-Islam Ibn Taymiyah and others argue that since no sahih hadith explicitly bans recitation, the default ruling is allowance. They note that Ali ibn Abi Talib narrated the Prophet only prohibited those in janabah, not menstruating women.
How Do Cultural Practices Influence This Ruling?
Cultural norms sometimes amplify restrictions beyond scholarly opinions. In some communities, women avoid all religious activities during menstruation, including dhikr, despite scholarly disagreements. This stems from conflating ritual impurity with spiritual incapacity.
Education can clarify misconceptions. Scholars like Sheikh Muhammed Salih Al-Munajjid stress the need to distinguish between authentic rulings and cultural traditions. Women are encouraged to seek knowledge from reliable sources rather than relying solely on community practices.
What Is the Role of Intention in Reciting the Quran During Menstruation?
Intention matters if recitation is for remembrance or learning. Scholars who permit recitation often differentiate between formal tilawah (recitation with the intent of worship) and casual reading for reflection or study. The latter is more widely accepted.
Women seeking rewards should prioritize permitted acts. If avoiding Quran recitation due to menstruation, they can engage in dhikr, dua, or listening to the Quran. This ensures spiritual productivity without violating differing scholarly opinions.
Are There Alternative Ways to Engage With the Quran During Menstruation?
Listening to the Quran is universally permitted. Menstruating women can listen to recitations without restriction, as auditory engagement does not require purity. This allows continued connection with the Quran during their cycle.
Memorization and reflection are also encouraged. Women can revise memorized verses mentally or reflect on meanings without physical recitation. Scholars agree these methods maintain spiritual growth without crossing into disputed rulings.
What Do Modern Islamic Scholars Say About This Issue?
Contemporary scholars often reference classical disagreements. Many, like those on IslamQA.info, present both views while advising caution. They recommend following the opinion of one’s trusted scholar or madhhab to ensure consistency in practice.
Flexibility is emphasized in cases of necessity. For women in Quranic studies or teaching, some modern scholars permit recitation to avoid disrupting education. This aligns with the Islamic principle of easing hardships when genuine needs arise.
How Should Women Navigate Conflicting Opinions?
Following a qualified scholar provides clarity. Women are advised to consult knowledgeable scholars in their community or trusted institutions. This prevents confusion from contradictory fatwas found online.
Personal comfort with a ruling is valid. If a woman finds the permissibility view more convincing, she may follow it without guilt. Conversely, those preferring caution can wait until purity without judgment. Islam accommodates both approaches.