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Tafseer / Recitation of the Quran by a menstruating woman with the intention of looking for a cure.

Recitation of the Quran by a menstruating woman with the intention of looking for a cure.

date de publication : 2015-12-15 | Vues : 2147
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What is the ruling on the Recitation of the Quran by a menstruating woman with the intention of looking for a cure?

قراءة الحائض للقرآن بنية الاستشفاء

Praise be to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah, his family and his companions.
As to what follows:
With regards to answering your question we say, success is by Allah Almighty.
Regarding the recitation of the Quran by a menstruating woman, scholars have 2 opinions:
1st: a group of scholars hold the opinion that a menstruating woman cannot read anything from the Quran whether looking inside or from her memory.
They deduced their opinion from what was narrated by Ahmad and others from the hadith reported by Abbdullah Ibn Umar (may Allah be pleased with him) that:
“"The Messenger of Allah said: 'No one who is sexually impure (Junub) and no woman who is menstruating should recite anything of the Qur'an.”
This hadith is used when deducing the ruling on prohibition, but it not true because it’s Isnad (chain of narrators) is week. Not only that, but Ibn Taymiyyah (may Allah have mercy on him) said:
“The scholars have agreed that it (hadith) is week. Therefore if it is week it cannot prove a ruling, so the scholars have differed, some base on this hadith and from them are many scholars from madhahib (schools of thought).
Imam Malik went on to say there is nothing wrong for a menstruating woman to read the Quran without touching the Mus’haf – meaning to say she can read by heart or from smart gadgets because smart gadgets do not take same ruling with the Quran. She can also read by mere looking inside the Mus’haf or by wearing gloves (to turn the pages) or any barrier which prevents her from directly touching the Quran. There is nothing wrong with all these methods but she must not touch the Quran directly (with her bare hands) when reading it because of the hadith reported by Abu Bakr Ibn Hazm that:
“In a letter that the Messenger of Allah (peace be upon him) sent to Amr ibn Hazm, said that no one should touch the Quran unless he was pure.”
This view is also a narration from Abu Hanifa, and was held by Bukhari, Ibn Taymiyyah and other scholars.
Ibn Abdul Barr said: “even though this hadith has an Isnad which is not sound, the fact that the ummah received and accepted it and took a ruling from it indicates that no one should touch the Quran unless they are pure.” This is the view held by the majority of the scholars and the four Imams of madhahib.
2nd: Imam Daud al-Dhahiriyyah is of the view that there is no proof which prevents touching the Quran basing on that the hadith is weak.
However Ibn Abdul Barr’s saying that the ummah received and accepted the hadith obviates the need for looking at its Isnad.
The Preponderate (preferred / rajih) view from the 2 views is that a Muslim should guard against touching the Quran without taharah, unless if it’s out of necessity, only then can s/he touch it. In this circumstance s/he should avoid touching the writing and touch its edges only.
With respect to surah al-Baqara, taking recourse in it is a blessing, as the Messenger of Allah (peace be upon him) said in a hadith in Muslim reported by Umama that he heard him say:
“Recite the two bright ones, al-Baqara and Surah al-Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them.”
Another narration of the same hadith says:
“Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”
It is mentioned that taking recourse in surah al-Baqara is a blessing and leaving it is a cause of grief to the one who leaves it, whether what left is reciting it or committing to its rules which is even greater.
The saying of the Prophet (peace be upon him) that: “the magicians cannot confront it.” Is because of its verses that can undo magic.
As for a person reciting it every day, it’s up to him but it’s not part of the sunnah. There is a difference between saying something is sunnah & sanctioned, and saying that something is permissible or saying that something is bid’ah (an innovation).
Bid’ah (innovation) is to come up with something new in religion which does not have any origin.
Sunnah is what is firmly established on the Prophet (peace be upon him) denoting his qawl (saying), fi'l (action) or taqrir (approval).
Mubah (permissible/indifferent) is for a person to do what is indicated by a general; proof that it is permissible or falls under that but does not have a specific proof.
Scholars give the example of Talbiyah that was being called out by the sahabah while he heard them calling it and did not deny or prevent them from it. Some of them used to say: “labbaika wa sa’dayka wal khayr fi yadayka wa al-raghbau ilayka wal amal, labbaika haqan haqan ta’budan warqan” the prophet (peace be upon him) heard them say it while he himself had not said it, and he did not add anything on the normal talbiyah (labbaika Allahumma labbaika, labbaika la sharika laka labbaik, innal hamda wanni’mata laka wal mulk, la sharika lak”
Al-Nasai narrates that:
“Part of the Talbiyah of the Messenger of Allah (peace be upon him) was: Labbaika ilahal-haqq (Here I am, O God of truth).”
The Messenger of Allah (peace be upon him) used to hear other talbiyahs but did not prohibit them which shows that they are mubah. These talbiyahs are not described as sunnah because the Messenger of Allah (peace be upon him) neither said them nor approve any of them for it to be said these talbiyahs are sunnah iqrariyyah (tacitly approved sunnah).

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