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Menstruation and Handling the Quran

"Furthermore I call to witness the setting of the stars and this is indeed a mighty adjurationt if you but knew. That this is indeed a Quran most honourable in a book well guarded, which none shall touch but those who are clean: a revelation from the Lord of the Worlds."   (56:75-80)

These verses from the Quran have posed the question of whether the menstruating woman should hold and read the Quran or not. Exegists expressed different views on this issuet depending on their interpretation of the meaning of the word 'clean. We will here present a Summary of the various views. Ibn Gareer-quoting Qatada-stresses that 'clean means clean in the hereafter when God resurrects His subjects but in this world anybody can touch the Musthaf (the book in which the Quran is written or printed) including even the Majusis and the hypocrites who are not to be described as clean. Abul-Alia interprets the word 'cleant in a moral senset as a distinction from sinners and the poor of morality. Ibn-Zaid believes that the verse was an answer back to the unbelievers who claimed that the Quran was brought down by the devils (that cannot be considered clean). Many exegists, however, interpreted 'clean' as 'clean from menstruation for women and janabah for both sexes' (after having coitus until the ritual bath is taken). They quote a hadith related to the prophet saying' 'Those in janabah or menstruation should not read any of the Quran". The authenticity of this hadith, however, was not acclaimed by Al-Bukhari, the most reliable authority on the science of Hadith. Amongst those with a more permissive attitude were Al-Bukhari, Al-Tabarani, Dawood, Ibn-Hazm and others. (Summary of Ibn Katheer's Exegesis- by Sabouni: publ. Dar al Quran al Kareem, Beirut, 5th ed., Part 3, p 439, 1400 AH. Fiqh al Sunna, S Sabeq, publ. Darul Fikr, Beirut, 3rd ed., Part 1, p 59, 1981).

With this multiplicity of views and divergence of honest opinion, one feels there is no hard and fast rule to be followed. It seems reasonable, to be on the safe side, to propose that perhaps reading the Quran for the, purpose of worship better be suspended during menstruation, as it is with formal prayers. For the purpose of studying, referencing, quotation, teaching, learning, along a call to God or during a psychological crisis when it is felt that reading the words of God offers the needed support, the decision should be an individual one, depending on the precautionary index of the individual or the consulted scholar.