Reciting the Qur’an During Menstruation: A Comprehensive Guide to Rulings and Practices

Introduction: Understanding the Issue of Qur’anic Recitation During Menstruation

Recitation of the Holy Qur’an During Menstruation

Due to differences among scholars, the issue of whether a menstruating woman can recite the Qur’an has caused significant concern among women. The correct and accurate view on this matter is that a menstruating woman can recite the Qur’an. To understand this issue in detail, I will present the points that give us confidence that a menstruating woman can also recite the Qur’an.

1. The fundamental issue in this matter is that the Qur’an is not just a book for recitation; it is a constitution for life. Our daily routines and every moment of our lives are connected with this book. We need to stay connected with it at all times, contemplate its meanings, and read it with understanding so that we are aware of Allah’s commands, receive guidance, and continue to act upon it. When we consider the purpose of the Qur’an’s revelation, we find that a woman, like a man, should always read the Qur’an to know religious rulings.

2. The recitation of the Qur’an is essential for acting upon it and for its propagation. As the Prophet (ﷺ) used to recite the Qur’an to both Muslims and non-Muslims so that they could understand Allah’s commands and receive guidance. He included Qur’anic verses in the letters he wrote to kings. If a disbeliever, despite being impure, can touch and read the Qur’anic verses, then why can’t a believing woman read the Qur’an during her menstruation, even though she is ritually pure?

3. Another issue related to Qur’anic recitation is that it is permissible to complete the Qur’an in at least three days. The Prophet (ﷺ) said: 

   “One who recites the Qur’an in less than three days does not understand it.” (Sahih Abu Dawood: 1390)

   Translation: One who recites the Qur’an in less than three days does not understand it.

   Women generally menstruate for more than three days. Preventing women from reciting the Qur’an during this period would deprive them of many benefits, while a believer is allowed to complete the Qur’an in three days. This hadith indicates that a believing man and woman should never stop reciting the Qur’an but should always do so with understanding.

4. We should also remember that women are called “deficient in religion” due to menstruation. The Prophet (ﷺ) explained this by saying: 

   “Is it not true that when she menstruates, she does not pray or fast?” (Bukhari: 304)

  Thus, menstruation inherently causes women to miss out on religious duties, and we cannot add to their loss by preventing them from reciting the Qur’an. The Prophet (ﷺ) mentioned only two deficiencies, so we will not add a third on our own.

From these fundamental points related to the constitution of life, i.e., the Holy Qur’an, we understand that a woman, like a man, should always recite the Qur’an, even during menstruation, because acquiring religious knowledge, acting upon it, and propagating it are necessary even during menstruation.

(2) The second major argument that a menstruating woman can recite the Qur’an is that recitation of the Qur’an is also a form of remembrance (dhikr), and a person can engage in dhikr in any state. It is narrated from Aisha (RA) that she said:

“The Prophet (ﷺ) used to remember Allah at all times.” (Sahih Muslim: 373)

Translation: The Messenger of Allah (ﷺ) used to remember Allah at all times.

Allah Almighty has referred to the entire Qur’an as dhikr, as He says:

“Indeed, it is We who sent down the Dhikr (the Qur'an), and indeed, We will be its guardian.” (Al-Hijr: 9)

Translation: We have certainly sent down the Dhikr (the Qur’an), and We will surely preserve it.

Consider this: a believing woman experiences morning and evening, she sleeps and wakes up, and she performs all her tasks. During menstruation, she still has to do all her work, including all acts of worship except prayer and fasting. Among the acts that a menstruating woman performs are the morning and evening remembrances and the remembrances before sleeping and upon waking up, which she recites daily. These remembrances include many verses and surahs that she has to recite multiple times daily. For example, Ayat al-Kursi is recited in the morning, in the evening, and before sleeping—three times in twenty-four hours. Surah Al-Ikhlas, Surah Al-Falaq, and Surah Al-Nas are recited in the morning, in the evening, and before sleeping, totaling twenty-seven times (nine times in the morning, nine times in the evening, and nine times before sleeping). It is also prescribed to recite the last two verses of Surah Al-Baqarah, Surah Al-Zumar, Surah Al-Isra, Surah Al-Sajdah, and Surah Al-Mulk before sleeping. Consider these verses and surahs; a woman has to recite this much Qur’an in twenty-four hours during menstruation, and there is no prohibition against this. No scholar has said that a menstruating woman should not recite these verses and surahs. From this, it is understood that just as a menstruating woman can recite all types of remembrances, she can also recite the Qur’an.

(3) There is no explicit and authentic evidence that a menstruating woman cannot recite the Qur’an, nor is there any evidence from the female companions that they refrained from reciting the Qur’an during menstruation. Islam has specifically prohibited certain acts of worship during menstruation, such as prayer and fasting. Recitation is also an act of worship and a continuous one, whereas prayer is obligatory five times in twenty-four hours and fasting is obligatory for one month in a year. If recitation of the Qur’an were prohibited during menstruation, it would have been explicitly mentioned in the Shari’ah, and it would have been reported from the women of the Prophet’s (ﷺ) era that they did not recite the Qur’an during menstruation. However, no such evidence exists.

The Eid prayer is also a prayer, yet the Prophet (ﷺ) instructed menstruating women to go to the Eidgah. Even if a woman did not have a veil, he instructed her to go with her Muslim sister. He explained the purpose and the permissible actions for menstruating women attending the Eidgah. Umm Atiyah (RA) narrated from the Prophet (ﷺ):

“The menstruating women should keep away from the prayer and join in the good deeds and the supplications of the Muslims.” (Sahih Muslim: 890)

Translation: The menstruating women should stay away from the prayer, but they should participate in the good and the supplications of the Muslims.

This indicates that, although they are prohibited from praying, they are allowed to benefit from other good deeds such as remembrance, recitation, and supplication.

In another narration, Umm Atiyah (RA) stated:

“The menstruating women would go out and stand behind the people and say Takbir along with them.” (Sahih Muslim: 890)

Translation: The menstruating women would go out and stand behind the people and say Takbir along with them.

This narration shows that menstruating women would recite the Eid Takbeers, which are a form of dhikr, and they could also recite the Qur’an, as recitation is a good deed and dhikr. If recitation were prohibited for menstruating women, the Prophet (ﷺ) would have prohibited it just as he prohibited prayer.

(4) Just as a man is at risk from Satan, so too is a woman, and in fact, a woman is more at risk than a man. Therefore, to protect herself from the evil of Satan, a menstruating woman can recite the Qur’an. Especially if a woman is ill or fears possession, she can recite the Qur’an and blow over herself even during menstruation. The Prophet (ﷺ), during his illness before his death, used to recite the Mu’awwidhat (Surah Al-Ikhlas, Surah Al-Falaq, and Surah Al-Nas) and blow over himself. When he found it difficult to do so due to the severity of his illness, Aisha (RA) would recite them and blow over him. If a woman is in physical pain during menstruation, she can undoubtedly recite the Qur’an and blow over herself, and there is no harm in this.

(5) Hajj is a form of worship that involves various acts, but menstruating women are only prohibited from performing the Tawaf. During Hajj, the Prophet ﷺ instructed Sayyida Aisha رضي الله عنها, who was menstruating:

“Do what the pilgrims do, but do not perform Tawaf around the House until you become pure.” (Sahih al-Bukhari: 1650)

Translation: “Do as other pilgrims do, but do not circumambulate the House until you become pure.”

Hajj is a collection of various acts of worship spread over several days. During these days, menstruating women are only restricted from Tawaf; they can perform all other acts. It is clear that they can engage in Dhikr (remembrance of Allah), Talbiyah (pilgrims’ chant), recitation of the Qur’an, and Dua (supplication). If menstruating women can recite the Qur’an during Hajj, they can also do so on other days.

(6) A believer is never impure; therefore, women in the state of menstruation or postpartum bleeding are considered pure in terms of ruling. The Prophet ﷺ said:

“Indeed, the believer is never impure.” (Sahih al-Bukhari: 285)

Translation: “Surely, a believer is never impure.”

Thus, there is no harm for a menstruating woman to recite the Qur’an. The Prophet ﷺ once woke up in the middle of the night and recited Surah Al-Imran without performing ablution (Sahih al-Bukhari: 183). This also indicates that one can recite the Qur’an without ablution because the believer is inherently pure.

Since a believing woman is considered pure even during menstruation, she can recite the Qur’an. However, she should refrain from the specific acts of worship that Shariah has prohibited during this state, which are prayer and fasting.

(7) Today, a large number of girls are acquiring religious education, and many women’s institutions are operational, where numerous female teachers and students are studying. If they are prohibited from reciting the Qur’an during menstruation, it would cause significant disruption in the educational system of these institutions. This is because both teachers and students experience menstrual cycles every month, and it would disturb the entire system of teaching and learning to the extent that many girls might miss their exams. Allah has ordained menstruation for the daughters of Adam, and it occurs at a fixed time each month for all women. Its occurrence does not render a woman impure; she remains pure, and the Qur’an, which is a manual for life meant to be read, taught, acted upon, and propagated, cannot be forbidden during menstruation.

(8) Ramadan comes once a year, and women also menstruate during this month, including in the last ten days and on the odd nights (Laylat al-Qadr). If women are prevented from reciting the Qur’an during these blessed days, it would be a significant deprivation for them in terms of rewards. The Prophet ﷺ allowed such women to participate in the blessings and joys of Eid al-Fitr on the day of Eid and only prohibited them from the Eid prayer. This indicates that women can benefit from the blessed moments of Ramadan and can recite the Qur’an even in a state of menstruation. Many women experience menstruation on Fridays or during the first ten days of Dhul-Hijjah or the Day of Arafah. In such cases, should women be deprived of these days’ blessings? Are these days only for men, or can women be deprived of these blessings just because of menstruation? No. Women are already deprived of prayer and fasting during this time but can still engage in Dhikr, Dua, and recitation. There is no evidence prohibiting women from reciting the Qur’an on these occasions.

Final Point Regarding Menstruating Women and Qur’an Recitation:

The points mentioned above make it clear that menstruating women are not prohibited from reciting the Qur’an, whether they are teachers, students, or general women. All women can recite the Qur’an. Here is some advice for menstruating women: if you recite the Qur’an from memory, there is no issue. However, if you are reciting from the Mushaf (physical copy of the Qur’an) and you can use a mobile device to read the Qur’an, it is better to use a mobile device to avoid touching the Mushaf. Numerous Qur’anic apps are available on mobile devices with large fonts, so you can recite from a mobile device, iPad, laptop, or computer.

If you do not have the facility to read from a mobile device or need to read from the Mushaf, such as in the case of teachers and students, you can recite from the Mushaf by holding it. In such cases, you can wear gloves. Imam Bukhari mentioned an Athar (narration) under the chapter “Reading of a Man in the Lap of His Menstruating Wife” in “The Book of Menstruation“:

Abu Wa’il used to send his servant, who was menstruating, to Abu Razin, and she would bring the Mushaf (wrapped in a cover) holding it. Although Imam Bukhari narrated this Athar in a suspended form, Ibn Abi Shaybah narrated it in a connected form. This Athar indicates that a menstruating woman can hold and touch the Mushaf with a barrier. When a menstruating woman can hold the Mushaf with her hands, there is no issue in reciting it with her tongue because the tongue remains pure, and there is no risk of impurity; impurity can touch the hands and other parts. Nevertheless, a believer is always pure.

Examination of the Prohibitive Evidence:

Briefly, let’s consider the few pieces of evidence presented to prevent Qur’an recitation during menstruation.

1. One argument is that a menstruating woman is like one in a state of Janabah (major ritual impurity). Just as someone in Janabah cannot recite the Qur’an, similarly, a menstruating woman cannot recite the Qur’an. Comparing a menstruating woman to someone in Janabah is incorrect. Janabah can be removed at will by performing Ghusl (ritual purification), whereas menstruation comes at a fixed time every month and cannot be removed at will. Therefore, there are significant differences between Janabah and menstruation, and they have different rulings.

2. A weak Hadith is often presented to prohibit menstruating women from reciting the Qur’an. Abdullah bin Umar رضي الله عنهما reported that the Messenger of Allah ﷺ said:

“Neither a Junub (a person in a state of Janabah) nor a menstruating woman should recite anything from the Qur’an.” (Ibn Majah: 595)

This Hadith is weak, and Sheikh Albani classified it as Munkar (denounced). (See Da’if Ibn Majah: 116)

Similarly, another version states: “A menstruating woman and a Junub should not recite anything from the Qur’an.” Sheikh Albani also classified this as Munkar. (See Da’if at-Tirmidhi: 131)

3. Another argument from the Qur’an states that only the purified can touch the Qur’an. However, if we examine the previous two verses, the context becomes clear. Allah says:

"Indeed, it is a noble Qur'an in a Register well-protected; none touch it except the purified." (Al-Waqi'ah: 77-79)

Translation: “Verily this is a Glorious Qur’an, in a Book well-guarded, which none can touch but the purified.”

In “none touch it except the purified,” it is being informed that only the purified can touch it. Here, the pronoun “it” refers to the “well-guarded Book,” which is the Preserved Tablet (al-Lawh al-Mahfuz), and the purified ones are the angels. Thus, the meaning is that only the angels touch the Preserved Tablet. If some interpret the pronoun “it” as referring to the Qur’an, it would mean that only the purified ones (angels) touch the Qur’an in the Preserved Tablet. Therefore, this verse does not imply that one cannot recite the Qur’an without ablution or that a menstruating woman cannot recite the Qur’an.

Biographers mention a letter from the Prophet ﷺ to Amr bin Hazm, which states:

“None should touch the Qur’an except the purified.” (Sahih al-Jami’: 7780)

Translation: “No one should touch the Qur’an except the purified.”

This narration is found in Muwatta, Darimi, Ibn Hibban, Bayhaqi, Darqutni, and Tabarani, among others. Some scholars have classified it as weak, while others consider it authentic. Sheikh Albani also considers it authentic. 

In light of this Hadith, it can be said that a menstruating woman should wear gloves when holding the Mushaf. This condition has been mentioned earlier, and the Athar from Imam Bukhari has been cited.

Other Issues Related to Recitation During Menstruation:

1. Summary of This Writing:

• If a menstruating woman recites the Quran orally, there is no issue.
• Reciting from an electronic device like a mobile phone is also permissible.
• If reciting from the physical Mushaf, it is advised to wear gloves while handling it.

2. Handling Quran-Related Tasks:

A menstruating woman may engage in various Quran-related tasks such as writing Quranic verses, teaching children to read the Quran, teaching Tajweed (rules of Quranic recitation), providing Tafsir (exegesis), giving lessons, or moving the Mushaf from one place to another for house cleaning. In these cases, she should wear gloves while handling the Mushaf.

3. Performing Sajdah Tilawah:

If she recites a verse of prostration during menstruation, she can perform Sajdah Tilawah. Purity (Tahara) is not a condition for Sajdah Tilawah, and it is not obligatory. Hence, there is no sin if it is omitted.

4. Teaching in Mosques:

   Some women teach in mosques. It is advised to arrange for teaching outside the mosque or have a separate hall within the mosque dedicated to teaching, which is not used for prayers and where men do not enter. This is because menstruating women are not allowed to stay in the mosque. However, they can stay in areas allocated for purposes other than prayers, such as the imam’s room or storage.

5. Listening to Quranic Recitations:

   Some women play Quranic recordings at home while working. There is no issue for a menstruating woman to listen to the Quran in such situations. Lady Aisha (may Allah be pleased with her) would be in a state of menstruation, and the Prophet Muhammad (peace be upon him) would lay his head on her lap and recite the Quran.

6. Reciting Ruqyah (Incantation):

  A menstruating woman can recite Quranic verses for Ruqyah on herself or others. Similarly, a woman who is in the state of menstruation can also be ruqyah (breathed) on .