Some Muslim scholars have imposed restrictions on women reciting and touching the Qur’an during the period of menstruation because they are in a state of ritual impurity. However, the Quran is accepted as a source of guidance, healing, and mercy.1 For example, the verse,
"Ramadan is the month in which the Qur’an was revealed as guidance for mankind, clear messages giving guidance and distinguishing between right and wrong" (2:185)
underscores its purpose as a guiding light for humanity. Additionally, the Qur’an elucidates its role in providing clarity on life’s purpose, stating,
“O mankind! There has come to you instruction from your Lord and healing for what is in the chests - guidance and mercy for the believers.” (10:57)
Therefore, the question arises: is Qur’anic guidance, healing, and mercy restricted only to those who are in a state of ritual purity? Is seeking guidance limited to individuals in a state of purity, or is the quest for guidance unconditional and open to all? Considering the numerous Qur’anic verses emphasising its role as source of wisdom, (16:44; 16:64; 16:89; 16:102; 38:29; 24:1; 69:12; 12:1, 41:44) it can be argued that placing restrictions on when an individual should recite or listen to the Qur’an and seek guidance from it would defeat this objective.
This may be understood from the fact that the Qur’an itself does not explicitly forbid recitation while in a state of menstruation. Although, some interpretations suggest that the verses
“It is surely the Noble Qur'an in a protected book that is not touched except by the purified ones” (56:77-79)
indicate that only those in a state of purity should touch or recite the Qur’an. However, many Muslim scholars have noted that the ‘Noble Qur'an in a protected book’ is actually referring to the Preserved Tablet (al-Lawḥ al-Maḥfūẓ), in which everything is recorded without any omissions or alterations, as opposed to the Qur’an. In this case the ‘purified ones’ is referring to the angels since only they have access.2 Thus, these verses have no bearing on the physical state of purity.
Nonetheless, there are two conflicting sets of traditions regarding the recitation of Qur’an whilst a person is in the state of menstruation or janāba. Tirmidhī reports,
“Neither the menstruating woman nor the one in janāba should recite anything from the Qur’an.”3
However, this narration is considered weak in its chain of transmission. On the other hand, there are narrations explicitly allowing the recitation of the Qur’an, for example, when Abu Ja’far was asked,
“Should a menstruating woman and a woman in a state of impurity read anything from the Qur’an? He replied: Yes, whatever God wills, except the verses requiring prostration, and remember that God is in every situation.”4
In addition to this, with regards to listening to the Qur’an it is reported that the Prophet used to lie on the lap of ʿĀisha and recite the Qur’an even whilst she was menstruating.5 Such narrations demonstrate that it is permissible for a menstruating woman to listen to and recite the Qur’an.
In conclusion, listening to the Qur’an, reflecting upon its verses and engaging in recitation are all permissible acts regardless of one’s state of purity. There should be no restrictions in this regard as recitation serves the purpose of seeking proximity to God or seeking guidance, which are not contingent on one’s state of purity; both should be accessible to anyone. Perhaps prohibition of reciting the Qur’an during menstruation is rooted in cultural sentiments prevalent among Arabs and other societies rather than being a divine injunction. However, one should refrain from physical contact with the script of the Qur’an in order to maintain its sanctity.6 This prohibition does not extend to digital formats, where a barrier exists between the body and the script itself.
1. Qur’an 2:185; 16:44; 16:64; 16:89; 16:102; 38:29; 24:1; 69:12; 12:1, 41:44
2. Tafsīr al-Qurʾān al-ʿAẓīm (Tafsir Ibn Kathir), Tafsir Durr al-Manthur, vol. 6, 162, Al-Mizan fi Tafsir al-Qur'an, Allamah Sayyid Muhammad Husayn Tabataba'I, vol. 37, 184-185
3. Al-Tirmidhī, Sunan al-Tirmidhī (Beirut: Dār al-fikr, 1403/1983), 1:87
4. Al-Ḥurr al-ʿĀmilī, Wasāʾil al-shīʿa (Qum: Muʾassasat Āl al-bayt, 1414/1993), 2:216
5. Aḥmad b. Ḥanbal, Musnad Aḥmad (Beirut: Dār Ṣādir, n.d.), 6:117
6. The prohibition oftouching the script of the Qur’an can also be understood from the report ‘ibn Umar, Al-Muwaṭṭa’ (Beirut: Dār Iḥyāʾal-Turāth al-ʿArabī, 1406/1985), 1:199.