neglecting purification. A menstruating woman, by contrast, remains in a state of ritual impurity and cannot purify herself while it persists. For this reason, the scholars have stated that someone in a state of major ritual impurity may not stay at ʿArafa, Muzdalifa, or Minā until he has purified himself, even though ritual purity is not a condition for doing so.

The point, however, is that the Lawgiver has instructed menstruating women, whether by way of obligation or recommendation, to remember Allah and supplicate to Him, whereas this is disliked for someone in a state of major ritual impurity. It is therefore clear that, because of her excuse, a menstruating woman is granted concessions that are not granted to someone in a state of major ritual impurity, even if her waiting period is more stringent. The same applies to reciting the Quran: the Lawgiver did not prohibit her from doing so, even if it is said that he prohibited someone in a state of major ritual impurity.

For someone in a state of major ritual impurity can purify himself and recite, unlike a menstruating woman, who remains menstruating for days. Preventing her from reciting the Quran would deprive her of an act of worship she needs while she is unable to purify herself. Recitation is not like prayer: prayer requires purification from both major and minor ritual impurity, whereas recitation is permissible in a state of minor ritual impurity, as established by the revealed texts and the agreement of the imams. Prayer also requires facing the qibla, wearing clothing, and avoiding physical impurity, whereas recitation requires none of these. Indeed:

“The Prophet, may Allah bless him and grant him peace, would rest his head in the lap of ʿĀʾisha, may Allah be pleased with her, while she was menstruating.”

This is an authentic hadith. In Sahīh Muslim it is also reported:

“Allah, Mighty and Majestic, says to the Prophet