'tuk hususnya istriku dan umumnya para muslimah.
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Tafsier Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
{ فِي كِتَابٍ مَّكْنُونٍ }
(In a Book kept hidden) it is written down in the Guarded Tablet; and this is why the oath was made
{ لاَّ يَمَسُّهُ إِلاَّ ٱلْمُطَهَّرُونَ }
(Which none toucheth) i.e. the Guarded Tablet (saved, the purified) save from impurities and sins, i.e. the angels; it is also said that this means: none acts upon the Qur'an except those who are given success,
{ تَنزِيلٌ مِّن رَّبِّ ٱلْعَالَمِينَ }
(A revelation) a speech (from the Lord of the Worlds) unto Muhammad (pbuh).
Tafsir al-Jalalayn
{ فِي كِتَابٍ مَّكْنُونٍ }
in a Book, inscribed, guarded, preserved, and this is the Mushaf;
لاَّ يَمَسُّهُ إِلاَّ ٱلْمُطَهَّرُونَ }
which none touch (lā yamassuhu is a predicate functioning and not as a prohibitive command) except the saved, the purified, those who saved, the purified, save from impurities and sins, i.e. the angels.
{ تَنزِيلٌ مِّن رَّبِّ ٱلْعَالَمِينَ }
a revelation, revealed, by the Lord of the Worlds.
Ibn katsir:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ
http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=56&tAyahNo=79&tDisplay=yes&UserProfile=0
Tafsier Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
{ فِي كِتَابٍ مَّكْنُونٍ }
(In a Book kept hidden) it is written down in the Guarded Tablet; and this is why the oath was made
{ لاَّ يَمَسُّهُ إِلاَّ ٱلْمُطَهَّرُونَ }
(Which none toucheth) i.e. the Guarded Tablet (saved, the purified) save from impurities and sins, i.e. the angels; it is also said that this means: none acts upon the Qur'an except those who are given success,
{ تَنزِيلٌ مِّن رَّبِّ ٱلْعَالَمِينَ }
(A revelation) a speech (from the Lord of the Worlds) unto Muhammad (pbuh).
Tafsir al-Jalalayn
{ فِي كِتَابٍ مَّكْنُونٍ }
in a Book, inscribed, guarded, preserved, and this is the Mushaf;
لاَّ يَمَسُّهُ إِلاَّ ٱلْمُطَهَّرُونَ }
which none touch (lā yamassuhu is a predicate functioning and not as a prohibitive command) except the saved, the purified, those who saved, the purified, save from impurities and sins, i.e. the angels.
{ تَنزِيلٌ مِّن رَّبِّ ٱلْعَالَمِينَ }
a revelation, revealed, by the Lord of the Worlds.
Ibn katsir:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ
- لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
- أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذّبُونَ -
That (this) is indeed an honorable recitation. In a Book Maknun. Which none touches but the pure ones. A revelation from the Lord of all that exists. Is it such a talk that you are Mudhinun And you make your provision your denial!
The usage of la is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an.'' Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of:
فَلاَ أُقْسِمُ
(Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear.'''
فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ
(Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky,'' and he said that it refers to the rising and setting positions.
This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said,
وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ
(And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,'
إ ِنَّهُ لَقُرْءَانٌ كَرِيمٌ
(That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad is a Glorious Book,
فِى كِتَـبٍ مَّكْنُونٍ
(In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about:
لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) he said, "The Book that is in heaven.'' Al-`Awfi reported from Ibn `Abbas about:
لا يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) that `the pure ones' means: "The angels.'' (the saved, the purified) save from impurities and sins,
Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about:
لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones.
However, in this life, the impure Zoroastrian and the filthy hypocrite touch it.'' And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said:
لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) "It does not refer to you, because you are sinners!'' Ibn Zayd said, "
The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said:
وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ –
That (this) is indeed an honorable recitation. In a Book Maknun. Which none touches but the pure ones. A revelation from the Lord of all that exists. Is it such a talk that you are Mudhinun And you make your provision your denial!
The usage of la is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an.'' Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of:
فَلاَ أُقْسِمُ
(Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear.'''
فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ
(Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky,'' and he said that it refers to the rising and setting positions.
This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said,
وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ
(And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,'
إ ِنَّهُ لَقُرْءَانٌ كَرِيمٌ
(That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad is a Glorious Book,
فِى كِتَـبٍ مَّكْنُونٍ
(In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about:
لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) he said, "The Book that is in heaven.'' Al-`Awfi reported from Ibn `Abbas about:
لا يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) that `the pure ones' means: "The angels.'' (the saved, the purified) save from impurities and sins,
Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about:
لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones.
However, in this life, the impure Zoroastrian and the filthy hypocrite touch it.'' And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said:
لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) "It does not refer to you, because you are sinners!'' Ibn Zayd said, "
The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said:
وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ –
- وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ –
- إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ
(And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)
'' This saying is a good saying, and does not contradict those before it. Allah said,تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry.
Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement,
أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ
(Is it such a talk that you are Mudhinun) Al`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny.'' Similar to this was said by AdDahhak, Abu Hazrah and AsSuddi. Mujahid said,مُّدْهِنُونَ
(Mudhinun) means "You want to fill yourselves with and rely upon.''
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
(And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi
Talhah reported from Ibn `Abbas that he recited it as:
وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ
(And your show of your gratitude by denying!)
Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!''' And Ibn `Abbas recited:
وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ
(And you show of your gratitude by denying.)
This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin
Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said,
«هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟»
(Do you know what your Lord has said (revealed))
Those present replied, `Allah and His Messenger know best.' He said,
«قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي
(And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)
'' This saying is a good saying, and does not contradict those before it. Allah said,تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry.
Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement,
أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ
(Is it such a talk that you are Mudhinun) Al`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny.'' Similar to this was said by AdDahhak, Abu Hazrah and AsSuddi. Mujahid said,مُّدْهِنُونَ
(Mudhinun) means "You want to fill yourselves with and rely upon.''
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
(And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi
Talhah reported from Ibn `Abbas that he recited it as:
وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ
(And your show of your gratitude by denying!)
Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!''' And Ibn `Abbas recited:
وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ
(And you show of your gratitude by denying.)
This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin
Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said,
«هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟»
(Do you know what your Lord has said (revealed))
Those present replied, `Allah and His Messenger know best.' He said,
«قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي
- وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ
- وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ
- بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا
- وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب»
(Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.'')''
This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!''' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said:
أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ –
(Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.'')''
This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!''' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said:
أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ –
- وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
(Is it such a talk that you Mudhinun And you make your provision that you deny!)
questions and answers
(Is it such a talk that you Mudhinun And you make your provision that you deny!)
questions and answers
- Ritual bath, Sciences of the Qur’an
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- question:
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- As-Salamu `alaykum! My question relates to whether a woman or a girl can read the Qur'an during her period by handling the Qur'an with her hands but a cloth in between.
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- Answer
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- Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
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- In the Name of Allah, Most Gracious, Most Merciful.
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- All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
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- Sister in Islam, we do really appreciate your question, which shows how far you are interested in getting yourself well-aquatinted with Islam and its teachings. May Allah bless your efforts in the pursuit of knowledge!
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- As for your question, we would like to cite for you the fatwa issued by the Saudi House of Fatwa headed by the late Sheikh `Abdul-`Azeez Ibn Baz, may Allah bless his soul:
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- "There is nothing wrong with menstruating woman or a woman in post-natal bleeding to recite the Qur'an, because there is no clear-cut authentic hadith that forbids them from doing so. However, it is reported in an authentic hadith that one who is junub (one in a state of impurity following sexual intercourse or wet dream), must not read the Qur'an while he or she is impure, according to the hadith reported by `Ali (may Allah be pleased with him).
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- The hadith reported as regards the menstruating woman and the one experiencing post-natal bleeding reads: 'The menstruating woman and the one who is junub are not to read Qur'an.' This hadith is reported by Ibn `Umar, but it is da`eef (weak), because the hadith was reported by Isma`eel Ibn `Ayyash from the Hijaziyeen, and he is famous for narrating da`eef hadiths from them.
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- However, such woman (in menstruation or post-natal bleeding) should not touch the mushaf (a copy of the Qur'an); she can only read from her own memory. As for the junub, he or she is not to recite the Qur'an, whether from memory or from the mushaf, until he or she has performed ghusl (purificatory bath). The difference between them is that the time span for the one who is junub to have himself or herself purified is very short; he or she can do ghusl right away after lovemaking or wet dream. The junub does not stay in this condition for long, and it is up to him/her when he/she wants to make ghusl; if he/she does not find water, he/she can do tayammum (dry ablution) and then he or she can pray and read the Qur'an. But the woman in menses or in post-natal bleeding has no control over her situation – the matter is up to Allah the Almighty.
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- Therefore, it is permissible for them to recite the Qur'an so that they do not forget it and they do not miss learning the teachings of Shari`ah from the Book of Allah. If that is the case, then it should certainly be permissible for them to read books containing du`a' (supplication) that are mixed with verses and hadiths, etc. This is the view believed to the most correct."
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- You can also read:
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- Can Menstruating Women Touch Books Containing Qur’anic Verses?
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- Question
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- Respected scholars of Islam, As-Salamu `alaykum. I would like to ask, if a woman has her period, is she allowed to touch a book that contains the verses of the Qur’an and its meanings? She is an Islamic student and uses the book for her studies.
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- Answer
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- Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
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- In the Name of Allah, Most Gracious, Most Merciful.
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- All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
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- Dear sister in Islam, thanks a lot for your interest about Islam and its teachings. We do really appreciate your question, which shows how interested you are to adhere to the dictates of Shari`ah. May Allah save us all from the traps of Satan and enlighten our hearts with the light of Islam!
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- As for your question, it should be clear that it is permissible for menstruating women – according to some scholars - to recite the Qur'an so that they do not forget it and they do not miss learning the teachings of Shari`ah from the Book of Allah. If that is the case, then it should certainly be permissible for them to read books containing du`a' that are mixed with verses and Hadiths, etc. This is the view believed to the most correct.
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- Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:
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- “There is almost consensus among scholars that a woman in her period is allowed to touch, or carry, or use books on Islam, or works of tafsir (Qur’an exegesis) that may contain verses of the Qur’an. The only difference of opinion among authentic scholars is about touching or carrying or reading from the entire Qur’an itself. Although most scholars consider it haram (unlawful) for a woman to touch or carry the full Qur’an, many scholars have determined it permissible for those who are teachers or students.
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- To repeat: there is absolutely nothing wrong with a woman who is studying Islam to carry, or read, or touch books or works of tafsir, which contain verses of the Qur’an during menstruation.” (Source: www.islam.ca)
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- For further information, we advise you to read Reading the Qur'an is Permissible for Women During Menses or Post-natal Bleeding .
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- If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path!
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- Question
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- Dear scholars, As-Salamu `alaykum. If I have my period, is it possible to read the Qur’an without touching the mushaf (book)? Jazakum Allah khayran.
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- Answer
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- Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
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- In the Name of Allah, Most Gracious, Most Merciful.
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- All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
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- Dear sister in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.
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- In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:
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- “Scholars and jurists of Islam have been divided in their opinion about the issue whether women who are menstruating are allowed to read the Qur’an or not.
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- The generally accepted view among them is that women are not allowed to read the Qur’an while menstruating. Among other things, they have based this ruling on a report attributed to the Prophet (peace and blessings be upon him) which states, “Neither those who are sexually defiled nor those who are menstruating shall read the Qur’an.”
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- A group of scholars belonging to Maliki, Shafi`i and Hanbali schools, and others, however, have rejected the above position. As has been pointed out by Imam Ibn Taymiyah, there is nothing wrong for women to read the Qur’an either from their memory or from the mushaf itself, should they find it necessary to do so.
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- Even some of those scholars who are generally in favor of disallowing menstruating women from reading the Qur’an from the mushaf have considered it permissible for them to do so if they are teachers or students or they are afraid of forgetting what they have memorized.
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- Having cited the various views let me conclude by saying:
- Should there be dire necessity for you to do so, you are definitely allowed to read the Qur’an, either from your heart or mind, or by holding the Qur’an itself. If there is no such necessity, then you can definitely listen to the Qur’an, for there is absolutely no evidence whatsoever in the sources to indicate that listening to the Qur’an in the state of menstruation is forbidden.
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- Therefore, you may listen to a recorded Qur’an without any inhibition; you may also read the du`a’s (supplications) from the Qur’an at all times without incurring any sin whatsoever.
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- May Allah inspire us to see truth as truth and follow it and inspire us to follow it. Ameen.”
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