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Islamic Ruling On Recitation Of The Holy Quran

Is it lawful for a woman to recite the Holy Quran who is having her period? I have recently read in Reforms a fatwa that says a woman is allowed to recite the Holy Quran in this situation. I wish to know what is the correct opinion according to the limits set by the Islamic Shariah for those who declare the impermissibility of the recitation of the Holy Quran for a woman during her period, is basele


"One of the biggest tragedies of the present modern age is that some indiscreet and careless people keep on discussing legal matters on questions relating to Islamic religious matters, which have been agreed upon by all the leading scholars of Islam, Islamic Jurists and the learned among the people about the Religion of Islam and all knowledge relating to it since a very early period in the history of Islam. And, now it has become an acceptable fact that the ways (maslaks) of the four major Schools of Thought are right and recognized, legalized and canonized by all Muslims belonging to the mainstream Muslim society in the Ummah (the Ahl-us-Sunnah wa???l-Jama???ah).

There is an open consensus between almost all Muslim theologians and leading authorities and scholars of Islamic Jurisprudence on this subject, since all of them have given their own proofs and evidences on this matter in the light of the Islamic Shariah. Most alarmingly, in spite of knowing all these facts, old questions are still being asked and made into issues with the sole intention of raising mindless disputes, trivial debates, on this subject that only results in undermining the unity of Muslim Ummah as a whole, and divide the Muslim Community into several groups, camps and sects in the name of following the True Religion of Islam.

It appears to us, the people that raise a furor over such trivial issues do not wish for the unity of the Muslim Ummah and they are serving, knowingly or without thinking to further the cause of the opponents of Islam who wish to use them as their tools for upsetting the unity and welfare of the Muslim community. For instance, some people raise the question of saying Aameen in a low or loud voice after Surah Fatihah in the mosques during the course of their Prayers. In the same way, they keep on debating over the question of the correct way of offering their Prayers by reciting the Surah Fatihah behind the Imam. All this happens, even when they know that both of the groups are right and have their proper proofs, in doing such acts during the ritual of offering their Obligatory Prayers. The Holy Companions of the Prophet (saws) had also differences with regard to their views over such matters. But, they did not like raising an unnecessary hue and cry over trivial matters thinking that the others also must have some proofs with them in support of their views over such points.

The issue that has been raised in this question also belongs to the same category. That is: if a woman is having her period is allowed to recite the Holy Qur???an or she should refrain from doing this act during her menstruation period. Imam Abu Hanifah, Imam Shafi???ee and Imam Ahmad Ibn Hanbal say that such women who are menstruating are not allowed to recite the Holy Qur???an, as they are not in a state of purification (Taharah). On the other hand, Imam Malik has allowed such a woman to recite the Qur???an. Now, the best way to follow the correct way of doing things in such matters is that everyone should follow his Imam, and the rulings of his School of Thought followed by a person on these matters. For such problems are related to the exercise of reason, and they are subject to change and differ according to the reasoning and understanding of the different Imams of the four recognized Schools of Muslim Thought based on the proofs that were available to them in the Holy Qur???an and the Traditions of the Holy Prophet Muhammad (saws) or the other noble examples set by his Companions at the time of laying the groundwork and framing the rules of the Islamic Shariah. However, if someone rejects their views and keeps on debating over this issue with lengthy discussions and starts refuting the thinking of the learned Imams, ridiculing their views, and questioning their way of reasoning of the four Schools of Muslim Thought, is seen as a person bent upon dividing the Muslim Ummah on trivial grounds, and in the process makes way for the breaking up of the Muslim community "


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