Women's concerns-1

In the light of the Shariah, women cannot recite the Holy Quran in a state of ritual impurity.  As given in this Hadith in Jame’ Tirmidhi Vol. I Pg. No.  34:

 

Translation of Hadith:  It has been narrated on the authority of Hadhrat Abdullah bin ‘Umar (May Allah Ta’ala be well pleased with them both),a woman who is menstruating or in a state of ritual impurity should not recite the Holy Quran.

 

However, there is no prohibition on other prayers (Du’a) or recitations (Aurad, wazaaif) as given in Sharh Waqaya, Vol. I Pg. No. 116:

 

Translation: There is no problem in reciting all kinds of prayers and recitations.

 

As given in Fatawa A’alamgiri Vol. I The Book of Taharah, Pg no.  38:

 

Translation: For the woman who is in a state of ritual impurity or who is menstruating, reciting prayers and other such things is permissible, but it should be kept in mind that while reciting Kalima Tayyaba etc., she should perform Wuzu, because for them it is desirable and commendable.  (Mustahab wa Mandub).

 

It is given in Durre Mukhtaar, Radd Ul Muhtaar, Vol. I Pg. No. 122.

 

Translation: For a woman who is in a state of ritual impurity or who is menstruating or who is in a state of postpartum bleeding (Nifaas), there is no undesirability in seeing the Holy Quran because the ritual impurity does not affect the eye.

 

Listening to the Holy Quran or other Tasbih:

 

Also, one may listen to the Holy Quran in a state of uncleanliness.  In this case, it should be remembered that if a lady hears someone reciting any Aayat-e-Sajdah (a verse of the Holy Quran on reciting to which performing a prostration becomes Wajib on the recite and listener/s), the Sajdah Tilawat (prostration on reciting and or listening to particular verses of the Holy Quran) does not become Wajib on her.  As given in Fatawa A’alamgiri, Vol. 1, Pg. No. 38:

 

Also, recitation of prayers is not Strictly Undesirable, (Makruh Tahrimi).  However, while performing Dhikr of Allah Ta’ala it is desirable to perform Wuzu and not performing is against the practices of the Predecessors (Khilaaf e Aula) and is Undesirable (Makruh Tanzeehi).

 

Translation: If a woman listens to an Aayat-e-Sajdah, Sajdah Tilawat does not become Wajib on her. 

 

Thus, performing a Sajdah Tilawat after the menstruation period ends on listening to a verse of the Holy Quran during the menstruation is not necessary as per the Shariah. 

 

Having food:

 

In a state of uncleanliness, there is no problem in washing one’s face, hands, etc. and having food or drink.  It is given in Durre Mukhtaar:

 

Translation:  It is not undesirable to have food, drink after washing one’s face, hands, etc.

 

There is a Hadith in Sharh Ma’ani Ul Aathaar:

 

Translation of Hadith: It has been narrated on the authority of Hadhrat Malik bin ‘Ubada A’afqi (May Allah Ta’ala be well pleased with him) that the Holy Prophet (Sallallahu alaihi wa sallam) had food in a state of ritual impurity.  I mentioned this to Hadhrat Umar (May Allah Ta’ala be well pleased with him) He took me to the presence of the Holy Prophet (Sallallahu alaihi wa sallam) and entreated: O Prophet of Allah (Sallallahu alaihi wa sallam), he told me that you had food in a state of ritual impurity.  Then the Holy Prophet (Sallallahu alaihi wa sallam) said, Yes! When I perform Wuzu, I have food and drink, but I desist from offering Salaat or reciting the Holy Quran till I bathe.

 

This Hadith establishes that to have food and drink in a state of ritual impurity, one must at least wash one’s face, hands, etc.

 

Feeding one’s baby:

 

However, this is not the case with a woman feeding her own baby when unclean.  A woman’s suckling her children when unclean is not prohibited according to the Shariah.  If the woman is unclean for some other reason, then she should take a bath as soon as possible, if she is having her menses, then there is no problem at all.