laa yamassuhu illa-lmuthahharuun

for the wives, sisters, mothers and others, für die ehefrauen, schwester, mutter, und alle
anderen auch.

'tuk hususnya istriku dan umumnya para muslimah.

http://www.altafsir.com/Tafasir.asp?
tMadhNo=0&tTafsirNo=73&tSoraNo=56&tAyahNo=79&tDisplay=yes&UserProfile=0

Tafsier Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

{‫ن‬
ٍ ‫ب ّمْكُنو‬
ٍ ‫} ِفي ِكَتا‬
In a Book kept hidden) it is written down in the Guarded Tablet; and this is why the oath was made)

{‫ن‬
َ ‫طّهُرو‬
َ ‫ل اْلُم‬
ّ ‫سُه ِإ‬
ّ ‫ل َيَم‬
ّ }

Which none toucheth) i.e. the Guarded Tablet (saved, the purified) save from impurities and sins,)
i.e. the angels; it is also said that this means: none acts upon the Qur'an except those who are
,given success

{‫ن‬
َ ‫ب ٱْلَعاَلِمي‬
ّ ‫ل ّمن ّر‬
ٌ ‫} َتنِزي‬
.(A revelation) a speech (from the Lord of the Worlds) unto Muhammad (pbuh)

Tafsir al-Jalalayn

{‫ن‬
ٍ ‫ب ّمْكُنو‬
ٍ ‫} ِفي ِكَتا‬
;in a Book, inscribed, guarded, preserved, and this is the Mushaf

{‫ن‬
َ ‫طّهُرو‬
َ ‫ل ٱْلُم‬
ّ ‫سُه ِإ‬
ّ ‫ل َيَم‬
ّ

which none touch (lā yamassuhu is a predicate functioning and not as a prohibitive command)
except the saved, the purified, those who saved, the purified, save from impurities and sins, i.e. the
angels.

{‫ن‬
َ ‫ل ّمن ّربّ ٱْلَعاَلِمي‬
ٌ ‫} َتنِزي‬
a revelation, revealed, by the Lord of the Worlds.

Ibn katsir:

ٍ‫ب ّمْكُنون‬
ٍ ‫ ِفى ِكَتـ‬- ‫ن َكِريٌم‬
ٌ ‫ِإّنُه َلُقْرَءا‬

- َ ‫ب اْلَعـَلِمي‬
‫ن‬ ّ ‫ل ّمن ّر‬
ٌ ‫ َتنِزي‬- ‫ن‬
َ ‫طّهُرو‬
َ ‫ل اْلُم‬
ّ ‫سُه ِإ‬
ّ ‫ل َيَم‬
ّ

-
َ ‫ن ِرْزَقُكْم َأّنُكْم ُتَكّذبو‬
‫ن‬ َ ‫جَعُلو‬
ْ ‫ َوَت‬- ‫ن‬
َ ‫ث َأنُتْم ّمْدِهُنو‬
ِ ‫حِدي‬
َ ‫ َأَفِبَهـَذا اْل‬-

That (this) is indeed an honorable recitation. In a Book Maknun. Which none touches but
the pure ones. A revelation from the Lord of all that exists. Is it such a talk that you are
Mudhinun And you make your provision your denial!

The usage of la is not an extra character without meaning, as some of the scholars of Tafsir
say. Rather it is used at the beginning of an oath when the oath is a negation. This is like
when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger did not
touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi`
of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of
magic or sorcery, rather it is an Honorable Qur'an.'' Ibn Jarir said, "Some of the scholars of
the Arabic language said that the meaning of:

‫سُم‬
ِ ‫ل ُأْق‬
َ ‫َف‬
(Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath
again by saying, `I swear.'''

‫جوِم‬
ُ ‫سُم ِبَمَوِقِع الّن‬
ِ ‫ل ُأْق‬
َ ‫َف‬

(Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars
in the sky,'' and he said that it refers to the rising and setting positions.

This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it
means their positions. Allah said,

‫ظيٌم‬
ِ‫ع‬َ َ‫سٌم ّلْو َتْعَلُمون‬
َ ‫َوِإّنُه َلَق‬
(And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I
-- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of
the subject of the vow,'

‫ن َكِريٌم‬
ٌ ‫إ ِّنُه َلُقْرَءا‬
(That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to
Muhammad is a Glorious Book,

ٍ ‫ب ّمْكُنو‬
‫ن‬ ٍ ‫ِفى ِكَتـ‬
(In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir
narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr,
from Sa`id bin Jubayr, from Ibn `Abbas that about:

َ ‫طّهُرو‬
‫ن‬ َ ‫ل اْلُم‬
ّ ‫سُه ِإ‬
ّ ‫ل َيَم‬
ّ
(Which none touches but the pure ones.) he said, "The Book that is in heaven.'' Al-
`Awfi reported from Ibn `Abbas about:

َ ‫طّهُرو‬
‫ن‬ َ ‫ل اْلُم‬
ّ ‫سُه ِإ‬
ّ ‫ل َيَم‬

(Which none touches but the pure ones.) that `the pure ones' means: "The angels.'' (the
saved, the purified) save from impurities and sins,

Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-
Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and
others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said
from Qatadah about:

َ ‫طّهُرو‬
‫ن‬ َ ‫ل اْلُم‬
ّ ‫سُه ِإ‬
ّ ‫ل َيَم‬
ّ
(Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except
the pure ones.

However, in this life, the impure Zoroastrian and the filthy hypocrite touch it.'' And he said,
"In the recitation of Ibn Mas`ud it is: (‫ن‬
َ ‫طّهُرو‬
َ ‫اْلُم‬ ّ ‫سُه ِإ‬
‫ل‬ ّ ‫( )َما َيَم‬It is not touched, except
by the pure ones.) Abu Al-`Aliyah said:

َ ‫طّهُرو‬
‫ن‬ َ ‫ل اْلُم‬
ّ ‫سُه ِإ‬
ّ ‫ل َيَم‬
ّ
(Which none touches but the pure ones.) "It does not refer to you, because you are sinners!''
Ibn Zayd said, "

The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the
Exalted stated that only the pure ones touch the Qur'an, as He said:

ُ ‫طي‬
‫ن‬ ِ ‫شَيـ‬
ّ ‫ت ِبِه ال‬
ْ ‫– َوَما َتَنّزَل‬
- َ ‫طيُعو‬
‫ن‬ ِ ‫سَت‬
ْ ‫– َوَما َينَبِغى َلُهْم َوَما َي‬
- َ‫سْمِع َلَمْعُزوُلون‬
ّ ‫ن ال‬
ِ‫ع‬
َ ‫ِإّنُهْم‬

(And it is not the Shayatin who have brought it down. Neither would it suit them nor they
can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)

'' This saying is a good saying, and does not contradict those before it. Allah said,
َ ‫ب اْلَعـَلِمي‬
‫ن‬ ّ ‫ل ّمن ّر‬
ٌ ‫َتنِزي‬

(A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the
Lord of all that exists, not as they say that it is magic, sorcery or poetry.

Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's
statement,

َ ‫ث َأنُتْم ّمْدِهُنو‬
‫ن‬ ِ ‫حِدي‬
َ ‫َأَفِبَهـَذا اْل‬
(Is it such a talk that you are Mudhinun) Al`Awfi reported from Ibn `Abbas that Mudhinun
means, "You do not believe in and deny.'' Similar to this was said by AdDahhak, Abu
Hazrah and AsSuddi. Mujahid said,
َ ‫ّمْدِهُنو‬
‫ن‬
(Mudhinun) means "You want to fill yourselves with and rely upon.''

َ ‫ن ِرْزَقُكْم َأّنُكْم ُتَكّذُبو‬

‫ن‬ َ ‫جَعُلو‬
ْ ‫َوَت‬
(And you make your provision your denial!) some of them said that provision here has the
meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi

Talhah reported from Ibn `Abbas that he recited it as:

َ ‫شْكَرُكْم َأّنُكْم ُتَكّذُبو‬

‫ن‬ ُ ‫ن‬
َ ‫جَعُلو‬
ْ ‫َوَت‬
(And your show of your gratitude by denying!)

Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far,
who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn
`Abbas said, "It has never rained upon a people except that some of them became
disbelievers by saying, `Such and such position of a star sent rain!''' And Ibn `Abbas recited:

َ ‫شْكَرُكْم َأّنُكْم ُتَكّذُبو‬

‫ن‬ ُ ‫ن‬
َ ‫جَعُلو‬
ْ ‫َوَت‬
(And you show of your gratitude by denying.)

This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih
bin
Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-
Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a
rainy night. On completion of the prayer, he faced the congregation and said,

«‫ل َرّبُكْم؟‬
َ ‫ن َماَذا َقا‬
َ ‫ل َتْدُرو‬
ْ ‫»َه‬
(Do you know what your Lord has said (revealed))

Those present replied, `Allah and His Messenger know best.' He said,

«‫عَباِدي ُمْؤِمنٌ ِبي‬

ِ ‫ن‬
ْ ‫ح ِم‬
َ ‫صَب‬
ْ ‫ َأ‬:‫ل‬
َ ‫َقا‬
- ِ ‫لا‬
‫ل‬ ِ‫ض‬ْ ‫طْرَنا ِبَف‬
ِ ‫ ُم‬:‫ل‬
َ ‫ن َقا‬
ْ ‫ َفَأّما َم‬،‫َوَكاِفٌر‬
- ‫ َكاِفٌر‬،‫ن ِبي‬
ٌ ‫ك ُمْؤِم‬
َ ‫ َفذِل‬،‫حَمِتِه‬
ْ ‫َوَر‬
- ‫طْرَنا ِبَنْوِء َكَذا‬
ِ ‫ ُم‬:‫ل‬
َ ‫ن َقا‬
ْ َ‫ َوَأّما م‬،‫ب‬
ِ ‫ِباْلَكْوَك‬
- ‫ن ِباْلَكْوَكب‬
ٌ ‫ك َكاِفٌر ِبي َوُمْؤِم‬
َ ‫ َفذِل‬،‫»َوَكَذا‬
(Allah has said, "During this morning some of my servants remained as true believers in Me
and some became disbelievers. Whoever said that the rain was due to the blessings and the
mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it
rained because of a particular star, had no belief in Me, but believes in that star.'')''

This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of
narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How
evil is that all that some people have earned for themselves from the Book of Allah, is
denying it!''' Al-Hasan's statement means that such people gained no benefit from the Book
of Allah because they denied it, as Allah said:
َ ‫ث َأنُتْم ّمْدِهُنو‬
‫ن‬ ِ ‫حِدي‬
َ ‫– َأَفِبَهـَذا اْل‬
- َ ‫ن ِرْزَقُكْم َأّنُكْم ُتَكّذُبو‬
‫ن‬ َ ‫جَعُلو‬
ْ ‫َوَت‬
(Is it such a talk that you Mudhinun And you make your provision that you deny!)

questions and answers

- Ritual bath, Sciences of the Qur’an

- question:

- As-Salamu `alaykum! My question relates to whether a woman or a girl can read the
Qur'an during her period by handling the Qur'an with her hands but a cloth in between.

- Answer

- Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

- In the Name of Allah, Most Gracious, Most Merciful.

- All praise and thanks are due to Allah, and peace and blessings be upon His
Messenger.

- Sister in Islam, we do really appreciate your question, which shows how far you are
interested in getting yourself well-aquatinted with Islam and its teachings. May Allah bless
your efforts in the pursuit of knowledge!

- As for your question, we would like to cite for you the fatwa issued by the Saudi
House of Fatwa headed by the late Sheikh `Abdul-`Azeez Ibn Baz, may Allah bless his soul:

- "There is nothing wrong with menstruating woman or a woman in post-natal bleeding

to recite the Qur'an, because there is no clear-cut authentic hadith that forbids them from
doing so. However, it is reported in an authentic hadith that one who is junub (one in a state
of impurity following sexual intercourse or wet dream), must not read the Qur'an while he or
she is impure, according to the hadith reported by `Ali (may Allah be pleased with him).
- The hadith reported as regards the menstruating woman and the one experiencing
post-natal bleeding reads: 'The menstruating woman and the one who is junub are not to
read Qur'an.' This hadith is reported by Ibn `Umar, but it is da`eef (weak), because the
hadith was reported by Isma`eel Ibn `Ayyash from the Hijaziyeen, and he is famous for
narrating da`eef hadiths from them.

- However, such woman (in menstruation or post-natal bleeding) should not touch the
mushaf (a copy of the Qur'an); she can only read from her own memory. As for the junub,
he or she is not to recite the Qur'an, whether from memory or from the mushaf, until he or
she has performed ghusl (purificatory bath). The difference between them is that the time
span for the one who is junub to have himself or herself purified is very short; he or she can
do ghusl right away after lovemaking or wet dream. The junub does not stay in this
condition for long, and it is up to him/her when he/she wants to make ghusl; if he/she does
not find water, he/she can do tayammum (dry ablution) and then he or she can pray and read
the Qur'an. But the woman in menses or in post-natal bleeding has no control over her
situation – the matter is up to Allah the Almighty.

- Therefore, it is permissible for them to recite the Qur'an so that they do not forget it
and they do not miss learning the teachings of Shari`ah from the Book of Allah. If that is the
case, then it should certainly be permissible for them to read books containing du`a'
(supplication) that are mixed with verses and hadiths, etc. This is the view believed to the
most correct."

- You can also read:

- Can Menstruating Women Touch Books Containing Qur’anic Verses?

- Question

- Respected scholars of Islam, As-Salamu `alaykum. I would like to ask, if a woman

has her period, is she allowed to touch a book that contains the verses of the Qur’an and its
meanings? She is an Islamic student and uses the book for her studies.

- Answer

- Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

- In the Name of Allah, Most Gracious, Most Merciful.

- All praise and thanks are due to Allah, and peace and blessings be upon His
Messenger.
- Dear sister in Islam, thanks a lot for your interest about Islam and its teachings. We
do really appreciate your question, which shows how interested you are to adhere to the
dictates of Shari`ah. May Allah save us all from the traps of Satan and enlighten our hearts
with the light of Islam!

- As for your question, it should be clear that it is permissible for menstruating women
– according to some scholars - to recite the Qur'an so that they do not forget it and they do
not miss learning the teachings of Shari`ah from the Book of Allah. If that is the case, then it
should certainly be permissible for them to read books containing du`a' that are mixed with
verses and Hadiths, etc. This is the view believed to the most correct.

- Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of
Toronto, Ontario, Canada, states:

- “There is almost consensus among scholars that a woman in her period is allowed to
touch, or carry, or use books on Islam, or works of tafsir (Qur’an exegesis) that may contain
verses of the Qur’an. The only difference of opinion among authentic scholars is about
touching or carrying or reading from the entire Qur’an itself. Although most scholars
consider it haram (unlawful) for a woman to touch or carry the full Qur’an, many scholars
have determined it permissible for those who are teachers or students.

- To repeat: there is absolutely nothing wrong with a woman who is studying Islam to
carry, or read, or touch books or works of tafsir, which contain verses of the Qur’an during
menstruation.” (Source: www.islam.ca)

- For further information, we advise you to read Reading the Qur'an is Permissible for
Women During Menses or Post-natal Bleeding .

- If you are still in need of more information, don't hesitate to contact us. Do keep in
touch. May Allah guide us all to the straight path!

- Question

- Dear scholars, As-Salamu `alaykum. If I have my period, is it possible to read the

Qur’an without touching the mushaf (book)? Jazakum Allah khayran.

- Answer

- Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

-
 - In the Name of Allah, Most Gracious, Most Merciful.

- All praise and thanks are due to Allah, and peace and blessings be upon His
Messenger.

- Dear sister in Islam, we would like to thank you for the great confidence you place in
us, and we implore Allah Almighty to help us serve His cause and render our work for His
Sake.

- In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic
scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

- “Scholars and jurists of Islam have been divided in their opinion about the issue
whether women who are menstruating are allowed to read the Qur’an or not.

- The generally accepted view among them is that women are not allowed to read the
Qur’an while menstruating. Among other things, they have based this ruling on a report
attributed to the Prophet (peace and blessings be upon him) which states, “Neither those
who are sexually defiled nor those who are menstruating shall read the Qur’an.”

- A group of scholars belonging to Maliki, Shafi`i and Hanbali schools, and others,
however, have rejected the above position. As has been pointed out by Imam Ibn Taymiyah,
there is nothing wrong for women to read the Qur’an either from their memory or from the
mushaf itself, should they find it necessary to do so.

- Even some of those scholars who are generally in favor of disallowing menstruating
women from reading the Qur’an from the mushaf have considered it permissible for them to
do so if they are teachers or students or they are afraid of forgetting what they have
memorized.

- Having cited the various views let me conclude by saying:

- Should there be dire necessity for you to do so, you are definitely allowed to read the
Qur’an, either from your heart or mind, or by holding the Qur’an itself. If there is no such
necessity, then you can definitely listen to the Qur’an, for there is absolutely no evidence
whatsoever in the sources to indicate that listening to the Qur’an in the state of menstruation
is forbidden.

- Therefore, you may listen to a recorded Qur’an without any inhibition; you may also
read the du`a’s (supplications) from the Qur’an at all times without incurring any sin
whatsoever.

- May Allah inspire us to see truth as truth and follow it and inspire us to follow it.
Ameen.”

www.islam-qa.com

Reading Qur’aan during menses

Is it permissible to read Quran while a women is having mensus (periods)?

Praise be to Allaah.

This is one of the issues on which the scholars, may Allaah have mercy on them, differed.

The majority of fuqahaa’ say that it is haraam for a woman to recite Qur’aan during her period, until
she is taahir (pure) again. The only exceptions they make is in the case of dhikr (remembrance of
Allaah) and phrases that are not intended as tilaawah (recitation), such as saying “Bismillaahi’r-
Rahmaani’r-Raheem” or “Innaa Lillaahi wa innaa ilayhi raaji’oon”, or other phrases from the
Qur’aan which are repeated as general du’aa’s.

They base their evidence for forbidding menstruating women to recite Qur’aan on several things,
including the following:

Menstruation is seen as coming under the rulings that apply to one who is junub (in a state of
impurity following sexual intercourse), because both states require ghusl. This is based on the
hadeeth narrated by ‘Ali ibn Abi Taalib (may Allaah be pleased with him), according to which the
Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach the Qur’aan and he
never prevented anyone from learning it except those who were in a state of janaabah (impurity).”
(Reported by Abu Dawood, 1/281; al-Tirmidhi, 146; al-Nisaa’i, 1/144; Ibn Maajah, 1/207; Ahmad,
1/84; Ibn Khuzaymah [??], 1/104. Al-Tirmidhi said: a saheeh hasan hadeeth. Al-Haafiz ibn Hajar
said: the truth is that it is the type of hasan hadeeth that could be used as evidence).

The hadeeth of Ibn ‘Umar (may Allaah be pleased with them both), according to which the Prophet
(peace and blessings of Allaah be upon him) said: “The menstruating woman and the one who is in
a state of impurity (janaabah) should not recite anything of the Qur’aan.” (Reported by al-Tirmidhi,
131; Ibn Maajah, 595; al-Daaraqutni (1/117); al-Bayhaqi, 1/89. This is a da’eef hadeeth, because it
was reported by Ismaa’eel ibn ‘Ayyaash from the Hijaazis, and his reports from them are da’eef as
is well known to those who are conversant with the study of hadeeth. Shaykh al-Islam Ibn
Taymiyah said (21/460): it is a da’eef hadeeth by the unanimous agreement of the scholars of
hadeeth. See Nasb al-Raayah, 1/195; al-Talkhees al-Habeer, 1/183).

Some scholars say that it is permitted for a menstruating woman to recite Qur’aan. This is the
opinion of Maalik, and one opinion narrated from Ahmad, which Ibn Taymiyah preferred and
which al-Shawkaani believed to be correct. The scholars based the following points on this opinion:

The principle is that things are allowed and permitted unless there is evidence to the contrary. There
is no such evidence to say that a menstruating woman is not allowed to recite Qur’aan. Shaykh al-
Islam Ibn Taymiyah said: “There is no clear, saheeh text to indicate that a menstruating woman is
forbidden to recite Qur’aan… It is known that women used to menstruate at the time of the
Messenger of Allaah (peace and blessings of Allaah be upon him), and he did not forbid them to
recite Qur’aan, or to remember Allaah (dhikr) and offer du’aa’.”

Allaah, may He be glorified and exalted, commands (Muslims) to recite Qur’aan. He praises the one
who does so, and promises him (or her) a great reward. No one is excluded from this except the one
concerning whom there is solid evidence (daleel), and there is no such evidence in the case of
menstruating women, as stated above.

The analogy between the menstruating woman and the one who is in a state of janaabah is made
despite the fact that there are differences between them. The one who is in a state of janaabah has
the option of removing the “barrier” by making ghusl, unlike the menstruating woman. A woman’s
period usually lasts for some length of time, whereas the person who is in a state of janaabah is
required to do ghusl when the time for prayer comes.

Preventing a menstruating woman from reciting Qur’aan deprives her of the chance to earn reward,
and it may make her forget something of the Qur’aan, or she may need to recite it for the purposes
of teaching or learning.

From the above, it is clear that the evidence of those who allow a menstruating woman to recite
Qur’aan is stronger. If a woman wants to err on the side of caution, she can limit her recitation to
the passages which she is afraid of forgetting.

It is very important to note that what we have been discussing here is restricted to what a
menstruating woman recites from memory. When it comes to reading from the Mus-haf (the Arabic
text itself), a different rule applies. The correct view of the scholars is that it is forbidden to touch
the mus-haf when one is in any kind of state of impurity, because Allaah says (interpretation of the
meaning): “… which none can touch except the purified.” [al-Waaqi’ah 56:79]. In a letter to ‘Amr
ibn Hazm, the Prophet (peace and blessings of Allaah be upon him) told the people of Yemen: “No
one should touch the Qur’aan except one who is taahir (pure).” (Reported by Maalik, 1/199; al-
Nisaa’i, 8/57; Ibn Hibbaan, 793; al-Bayhaqi, 1/87. Al-Haafiz ibn Hajar said: A group of scholars
classed this hadeeth as saheeh because it is so well known. Al-Shaafi’i said: It is proven by them
that it was a letter sent by the Messenger of Allaah (peace and blessings of Allaah be upon him). Ibn
‘Abd al-Barr said: “This letter is famous among the scholars of seerah, and is so well known among
the scholars that it does not need an isnaad. It is like tawaatur because the people accepted and
recognized it. Shaykh al-Albani said that its is saheeh. Al-Talkhees al-Habeer, 4/17. See also: Nasb
al-Raayah, 1/196; Irwaa’ al-Ghaleel, 1/158).

(Haashiyat Ibn ‘Aabideen, 1/159; al-Majmoo’, 1/356; Kashshaaf al-Qinaa’, 1/147; al-Mughni,
3/461; Nayl al-Awtaar, 1/226; Majmoo’ al-Fataawaa, 21/460; al-Sharh al-Mumti’ li’l-Shaykh Ibn
‘Uthaymeen, 1/291)

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

Tambahan dalam bahasa Indonesia:

Hukum Seputar Darah Wanita : HAID

Penulis: Ummu Hamzah

Muroja’ah: Ustadz Abu ‘Ukkasyah Aris Munandar

Pada tulisan yang telah lalu telah dibahas mengenai hal-hal yang diharomkan bagi wanita haid.
Pada tulisan bagian kedua ini, akan dipaparkan tiga permasalahan penting terkait wanita haid, yaitu
mengenai boleh tidaknya wanita haid masuk ke dalam masjid serta menyentuh dan membaca Al
Qur’an.

Bolehkah seorang wanita yang sedang haid masuk dan duduk di dalam masjid ?

Sebagian ulama melarang seorang wanita masuk dan duduk di dalam masjid dengan dalil:
ٍ ‫جُن‬
‫ب‬ ُ َ‫ض َول‬
ٍُ ‫حاِئ‬
َ ‫جُدِل‬
ِ‫س‬
ْ ‫ل اْلَم‬
ّ‫ح‬ِ ‫لُأ‬
َ

“Aku tidak menghalalkan masjid untuk wanita yang haidh dan orang yang junub.” (Diriwayatkan
oleh Abu Daud no.232, al Baihaqi II/442-443, dan lain-lain)

Akan tetapi hadits di atas merupakan hadits dho’if (lemah) meski memiliki beberapa syawahid
(penguat) namun sanad-sanadnya lemah sehingga tidak bisa menguatkannya dan tidak dapat
dijadikan hujjah. Syaikh Albani -rahimahullaah- telah menjelaskan hal tersebut dalam ‘Dho’if
Sunan Abi Daud’ no. 32 serta membantah ulama yang menshahihkan hadits tersebut seperti Ibnu
Khuzaimah, Ibnu al Qohthon, dan Asy Syaukani. Beliau juga menyebutkan ke-dho’if-an hadits ini
dalam Irwa’ul Gholil’ I/201-212 no. 193.

Berikut ini sebagian dalil yang digunakan oleh ulama yang membolehkan seorang wanita haid
duduk di masjid (Jami’ Ahkamin Nisa’ I/191-192):

1. Adanya seorang wanita hitam yang tinggal di dalam masjid pada zaman Nabi
shallallahu’alaihi wa sallam. Namun tidak ada dalil yang menyatakan bahwa Nabi
shallallahu’alaihi wa sallam memerintahkannya untuk meninggalkan masjid ketika ia
mengalami haidh.
2. Sabda Nabi shallallahu’alaihi wa sallam kepada ‘Aisyah radhiyallahu’anha, “Lakukanlah
apa yang bisa dilakukan oleh orang yang berhaji selain thowaf di Baitullah.” Larangan
thowaf ini dikarenakan thowaf di Baitullah termasuk sholat, maka wanita itu hanya dilarang
untuk thowaf dan tidak dilarang masuk ke dalam masjid. Apabila orang yang berhaji
diperbolehkan masuk masjid, maka hal tersebut juga diperbolehkan bagi seorang wanita
yang haidh.

Kesimpulan:

Wanita yang sedang haid diperbolehkan masuk dan duduk di dalam masjid karena tidak ada dalil
yang jelas dan shohih yang melarang hal tersebut. Namun, hendaknya wanita tersebut menjaga diri
dengan baik sehingga darahnya tidak mengotori masjid.

Bolehkah seorang wanita yang sedang haid membaca Al Qur’an (dengan hafalannya) ?

Sebagian ulama berpendapat bahwa wanita yang haid dilarang untuk membaca Al Qur’an (dengan
hafalannya) dengan dalil:

‫ن‬
ِ ‫ن اْلُقْرا‬
َ ‫شْيًئا ِم‬
َ ‫ب‬
ُ ‫جُن‬
ُ ‫ل اْل‬
َ ‫ضََو‬
ُ ‫حا ء‬
َ ‫ل َتقَرِأ اْل‬
َ

“Orang junub dan wanita haid tidak boleh membaca sedikitpun dari Al Qur’an.” (Diriwayatkan
oleh Imam Tirmidzi I/236; Al Baihaqi I/89 dari Isma’il bin ‘Ayyasi dari Musa bin ‘Uqbah dari
Nafi’ dari Ibnu ‘Umar)

Al Baihaqi berkata, “Pada hadits ini perlu diperiksa lagi. Muhammad bin Ismail al Bukhari menurut
keterangan yang sampai kepadaku berkata, ‘Sesungguhnya yang meriwayatkan hadits ini adalah
Isma’il bin Ayyasi dari Musa bin ‘Uqbah dan aku tidak tahu hadits lain yang diriwayatkan,
sedangkan Isma’il adalah munkar haditsnya (apabila) gurunya berasal dari Hijaz dan ‘Iraq’.”
Al ‘Uqaili berkata, “Abdullah bin Ahmad berkata, ‘Ayahku (Imam Ahmad) berkata, ‘Ini hadits
bathil. Aku mengingkari hadits ini karena adanya Ismail bin ‘Ayyasi’ yaitu kesalahannya
disebabkan oleh Isma’il bin ‘Ayyasi’.”

Syaikh Al Albani berkata, “Hadits ini diriwayatkan dari penduduk Hijaz maka hadits ini dhoif.”
(Diringkas dari Larangan-larangan Seputar Wanita Haid dari Irwa’ul Gholil I/206-210)

Kesimpulan dari komentar para imam ahli hadits mengenai hadits di atas adalah sanad hadits
tersebut lemah sehingga tidak dapat digunakan sebagai dalil untuk melarang wanita haid membaca
Al Qur’an.

Hadits dari ‘Aisyah radhiyallahu’anha beliau berkata, “Aku datang ke Mekkah sedangkan aku
sedang haidh. Aku tidak melakukan thowaf di Baitullah dan (sa’i) antara Shofa dan Marwah. Saya
laporkan keadaanku itu kepada Rasulullah shallallahu’alaihi wa sallam, maka beliau bersabda,
‘Lakukanlah apa yang biasa dilakukan oleh haji selain thowaf di Baitullah hingga engkau suci’.”
(Hadits riwayat Imam Bukhori no. 1650)

Seorang yang melakukan haji diperbolehkan untuk berdzikir dan membaca Al Qur’an. Maka, kedua
hal tersebut juga diperbolehkan bagi seorang wanita yang haid karena yang terlarang dilakukan oleh
wanita tersebut -berdasar hadits di atas- hanyalah thowaf di Baitullah. (Jami’ Ahkamin Nisa’ I/183)

Kesimpulan:

Wanita yang sedang haid diperbolehkan untuk berdzikir dan membaca Al Qur’an karena tidak ada
dalil yang jelas dan shohih dari Rasulullah shallallahu’alaihi wa sallam yang melarang hal tersebut.
Wallahu Ta’ala a’lam.

Bolehkah seorang wanita yang sedang haid menyentuh mushhaf Al Qur’an ?

Telah terjadi perselisihan pendapat di kalangan ulama. Ulama yang melarang hal tersebut berdalil
dengan ayat:

‫ن‬
َ ‫طّهُرو‬
َ ‫ل اْلُم‬
ّ ‫سُة ِإ‬
ّ ‫ل َيَم‬
ّ

Artinya:

“Tidak menyentuhnya kecuali hamba-hamba yang disucikan.” (QS. Al Waqi’ah: 79)

ّ‫ َيُمس‬maksudnya adalah menyentuh mushhaf al Qur’an. ‫ن‬

َ ‫طّهُرو‬
َ ‫ الُم‬maksudnya adalah orang-orang
yang bersuci. Oleh karena itu tidak boleh menyentuh mushaf al Qur’an kecuali bagi orang-orang
yang telah bersuci dari hadats besar atau kecil.

Mereka juga berdalil dengan hadits Abu Bakar bin Muhammad bin ‘Amr bin Hazm dari bapaknya
dari kakeknya bahwasanya Nabi shallallahu’alaihi wa sallam menulis surat kepada penduduk
Yaman dan di dalamnya terdapat perkataan:

‫طا ِهٌر‬
َ ‫ل‬
ّ ‫ن ِإ‬
َ ‫س اْلُقْرَا‬
ّ ‫ل َيَم‬
ّ

“Tidak boleh menyentuh Al Qur’an kecuali orang yang suci.” (Hadits Al Atsram dari Daruqutni)
Sanad hadits ini dho’if namun memiliki sanad-sanad lain yang menguatkannya sehingga menjadi
shahih li ghairihi (Irwa’ul Ghalil I/158-161, no. 122)

Ulama yang membolehkan wanita haid menyentuh mushhaf Al Qur’an memberikan penjelasan
sebagai berikut:

َ ‫ب اْلَعا َلِمي‬
‫ن‬ ّ ‫ل ّمن ّر‬
ٌ ‫ن َتِتري‬
َ ‫طّهُرو‬
َ ‫ل اْلُم‬
ّ ‫سُه ِإ‬
ّ ‫ل َيَم‬
ّ ‫ن‬
ٍ ‫ب مّْكُنو‬
ٍ ‫ن َكِرْيٌم ِفي ِكَتا‬
ٌ ‫ِإّنُه َلُقْرَءا‬

Artinya:
“Sesungguhnya Al qur’an ini adalah bacaan yang sangat mulia pada kitab yang terpelihara. Tidak
menyentuhya kecuali (hamba-hamba) yang disucikan. Diturunkan oleh Robbul ‘Alamin.” (QS. Al
Waqi’ah: 77-80)

Kata ganti ‫( ه‬-nya pada “Tidak menyentuhnya”) kembali kepada ‫( كتاب مكنون‬Kitab yang
terpelihara). Ibnu ‘Abbas, Jabir bin Zaid, dan Abu Nuhaik berkata, “(yaitu) kitab yang ada di
langit”.

Adh Dhahhak berkata, “Mereka (orang-orang kafir) menyangka bahwa setan-setanlah yang
menurunkan Al Qur’an kepada Muhammad shallallaahu’alaihi wa sallam, maka Allah
memberitakan kepada mereka bahwa setan-setan tidak kuasa dan tidak mampu melakukannya.”
(Tafsir Ath Thobari XI/659).

Mengenai ‫ن‬
َ ‫طّهُرو‬
َ ‫ الُم‬menurut pendapat beberapa ulama, di antaranya:

1. Ibnu ‘Abbas berkata, “Adalah para malaikat. Demikian pula pendapat Anas, Mujahid,
‘Ikrimah, Sa’id bin Jubair, Adh Dhahhak, Abu Sya’tsa’ , Jabir bin Zaid, Abu Nuhaik, As
Suddi, ‘Abdurrohman bin Zaid bin Aslam, dan selain mereka.” [Tafsir Ibnu Katsir (Terj.)]
2. Ibnu Zaid berkata, “yaitu para malaikat dan para Nabi. Para utusan (malaikat) yang
menurunkan dari sisi Allah disucikan; para nabi disucikan; dan para rasul yang
membawanya juga disucikan.” (Tafsir Ath Thobari XI/659)

Imam Asy Syaukani berkata dalam Nailul Author, Kitab Thoharoh, Bab Wajibnya Berwudhu
Ketika Hendak Melaksanakan Sholat, Thowaf, dan Menyentuh Mushhaf: “Hamba-hamba yang
disucikan adalah hamba yang tidak najis, sedangkan seorang mu’min selamanya bukan orang yang
najis berdasarkan hadits:

ُ‫جس‬
ُ ‫ل َيْن‬
َ ‫ن‬
ُ ‫اْلُمْؤِم‬

“Orang mu’min itu tidaklah najis.” (Muttafaqun ‘alaih)

Maka tidak sah membawakan arti (hamba) yang disucikan bagi orang yang tidak junub, haid, orang
yang berhadats, atau membawa barang najis. Akan tetapi, wajib untuk membawanya kepada arti:
Orang yang tidak musyrik sebagaimana dalam firman Allah Ta’ala yang artinya, “Sesungguhnya
orang-orang musyrik itu najis.” (QS. At Taubah: 28)

Di samping itu lafadz yang digunakan dalam ayat tersebut adalah dalam bentuk isim maf’ul-nya
(orang-orang yang disucikan), bukan dalam bentuk isim fa’il (orang-orang yang bersuci). Tentu hal
tersebut mengandung makna yang sangat berbeda.
Mengenai hadits “Tidak boleh menyentuh Al Qur’an kecuali orang yang suci”, Syaikh Nashiruddin
Al Albani rahimahullah berkata, “Yang paling dekat -Wallahu a’lam- maksud “orang yang suci”
dalam hadits ini adalah orang mu’min baik dalam keadaan berhadats besar, kecil, wanita haid, atau
yang di atas badannya terdapat benda najis karena sabda beliau shallallahu’alaihi wa sallam:
“Orang mu’min tidakah najis” dan hadits di atas disepakati keshahihannya. Yang dimaksudkan
dalam hadits ini (yaitu hadits Tidak boleh menyentuh Al Qur’an kecuali orang yang suci)
bahwasanya beliau melarang memberikan kuasa kepada orang musyrik untuk menyentuhnya,
sebagaimana dalam hadits:

‫ض ْالَعُدو‬
ِ ‫ن ِإَلى َأْر‬
ِ ‫سا َفَر ِبا ْلُقْرا‬
َ ‫ن ُي‬
ْ ‫َنَهى َأ‬

“Beliau melarang perjalanan dengan membawa Al Qur’an menuju tanah musuh.” (Hadits riwayat
Bukhori). (Dinukil dari Larangan-larangan Seputar Wanita Haid dari Tamamul Minnah, hal. 107).

Meski demikian, bagi seseorang yang berhadats kecil sedang ia ingin memegang mushaf untuk
membacanya maka lebih baik dia berwudhu terlebih dahulu. Mush’ab bin Sa’ad bin Abi Waqash
berkata, “Aku sedang memegang mushhaf di hadapan Sa’ad bin Abi Waqash kemudian aku
menggaruk-garuk. Maka Sa’ad berkata, ‘Apakah engkau telah menyentuh kemaluanmu?’ Aku
jawab, ‘Ya.’ Dia berkata, ‘Berdiri dan berwudhulah!’ Maka aku pun berdiri dan berwudhu
kemudian aku kembali.” (Diriwayatkan oleh Imam Malik dalam Al Muwaththa’ dengan sanad yang
shahih)

Ishaq bin Marwazi berkata, “Aku berkata (kepada Imam Ahmad bin Hanbal), ‘Apakah seseorang
boleh membaca tanpa berwudhu terlebih dahulu?’ Beliau menjawab, ‘Ya, akan tetapi hendaknya dia
tidak membaca pada mushhaf sebelum berwudhu”.

Ishaq bin Rahawaih berkata, “Benar yang beliau katakan, karena terdapat hadits yang dari Nabi
shallallahu’alaihi wa sallam. Beliau bersabda, ‘Tidak boleh menyentuh Al Qur’an kecuali orang
yang suci’ dan demikian pula yang diperbuat oleh para shahabat Nabi shallallahu’alaihi wa sallam.”
(Dari Larangan-larangan Seputar Wanita Haid, dari Irwaul Gholil I/161 dari Masa’il Imam Ahmad
hal. 5)

Abu Muhammad bin Hazm dalam Al Muhalla I/77 berkata, “Menyentuh mushhaf dan berdzikir
kepada Allah merupakan ibadah yang diperbolehkan untuk dilakukan dan pelakunya diberi pahala.
Maka barangsiapa yang melarang dari hal tersebut, maka ia harus mendatangkan dalil.” (Jami’
Ahkamin Nisa’ I/188).

Kesimpulan:

Wanita yang sedang haid diperbolehkan menyentuh mushhaf Al Qur’an karena tidak ada dalil yang
jelas dan shohih yang melarang hal tersebut. Wallaahu Ta’ala A’lam.

Rujukan:

1. Larangan-larangan Seputar Wanita Haid, artikel Majalah As Sunnah 01/ IV/ 1420-1999,
Abu Sholihah Muslim al Atsari.
2. Jami’ Ahkamin Nisa’, Syaikh Musthofa al ‘Adawi.
3. Tafsir Al Qur’an Al ‘Adziim (Terj. Tafsir Ibnu Katsir Jilid 8), Ibnu Katsir.

***
http://muslimah.or.id/fiqh-muslimah/hukum-seputar-darah-wanita-haid.html

Karena itu, ingatlah kamu kepada-Ku niscaya Akuingat (pula) kepadamu

(dengan memberikan rahmat dan pengampunan). Dan bersyukurlahkepada-
Ku, serta jangan ingkar (pada nikmat-Ku)” (QS. Al Baqarah: 152)