However, anyone in a state of major ritual impurity may not read the Qur’an at all—neither from the muṣḥaf nor from memory—except a menstruating woman when there is a real necessity. Such a necessity includes, for example, sitting an examination and fearing that she will miss it unless she recites the required passages; in that situation she may recite only what the exam demands. Likewise, if she has already memorised certain verses or sūrahs and fears forgetting them—because the period of menstruation or of post-partum bleeding (nifās) can be lengthy—there is no harm in her reviewing them so that she does not forget. In these two cases alone—examinations or fear of forgetfulness—a menstruating or post-partum woman may recite the Qur’an out of necessity. In all other situations the issue is disputed, and the majority of scholars rule that it is forbidden. The safer course for her is to refrain from Qur’anic recitation, since there is then neither need nor necessity.

If, however, she utters part of the Qur’an not with the intention of recitation but as dhikr (remembrance)—for example, she cites a verse or part of a verse as a form of remembrance or supplication that happens to coincide with Qur’anic wording—there is no objection, because her purpose is dhikr, not tilāwah. The same applies when she analyses the grammatical inflection (iʿrāb) of a passage for a syntax lesson; this is not deemed recitation and is therefore permissible. Allah knows best.

Question: Is it permissible for a woman to recite the Qur’an from memory while she is menstruating? If that is not allowed, does she incur sin if she teaches the Qur’an to her children, especially when they are attending school during her menses? Please advise us—may Allah bless you.

Answer: It is not permissible for a menstruating woman to recite the Qur’an, whether from the muṣḥaf or from memory, because she is in a state of major ritual impurity, and anyone in major ritual impurity—such as menstruation—