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Reciting Qur’an and manzil during menstruation

Question

Will it be permissible to recite certain verses of the Qur’an during haid if they had been specifically prescribed for me for ruqya treatment, to help protect myself.

I have been doing self ruqya for a long time and when I stop my treatment during haid my symptoms get worse. I carry on with adkhars and the manzil . But I feel this isn’t sufficient as my reactions worsen after I have a break.

I can feel the improvement Alhamdulillah when I’m reciting, but after days of haid when I haven’t been doing the amal I feel weakened. I start getting reactions again, I get bruises and scratch marks on my body.

I have been advised to recite a portion of surah Baqarah daily. Surah Yasin verse 9 and surah Tawbah verse 9 (and some other verses). I wanted to know if it would be permissible for me to recite these whilst in state of haid with the intention of treatment/protection.

Also, If any other verses are specifically prescribed for my condition, would I be able to recite those, with intention of treatment/protection. Some amals are prescribed to be done continuously for 40 days, I can’t complete this as haidh starts before I can complete it.

It has not been possible for me to get someone to recite over me whilst I’m in state of haid.

And lastly would I be able to recite the following 6 verses of shifaa during haid, with intention of treatment/dua to Allah (swt);

Surah Tawbah v:14, Surah Yunus v:57, surah Nahl v:69, Surah Najm v:82, Surah Shu’ara v:80, Surah Fussilat v:44


Answer

I am sorry to hear about your ordeal, and I pray that Allah removes these difficulties. Ameen. I appreciate that there may be a few online fatwas concerning menstruating women reading the Manzil. Due to this, this response will be separated into two parts. The first part will produce an overview of the ruling. In the second part, our position will be thoroughly evidenced.

Our Response

According to our research, the most apparent and authentic interpretation of the classical Ḥanafī texts declares that the entire Manzil cannot be read when one is menstruating (this position will be thoroughly evidenced at the end of this response).

Simply put, a menstruating woman cannot recite Qur’an. The Ḥanafī tradition has allowed dispensation if the menstruating woman does not read with the intention of Qur’ānic recitation (tilāwa), instead intending for du‘ā, remembering or glorifying Allah when reciting the verse. Crucially, this verse must contain the meaning of du‘ā, remembrance or glorification to allow one to intend as such and not Qur’ānic recitation. One cannot superimpose the meaning of du’ā or glorification on a verse that does not have such a meaning. Ṣūra Fātiḥa is one such example. As the meaning of du‘ā and glorification can be found in the Ṣūra, one can read it with such an intention and not Qur’ānic recitation. Sirāj al-Dīn Ibn Nujaym and Ibn ‘Ābidīn contrast Fātiḥa with Ṣūra Masad. One cannot find the meaning of glorification or du‘ā in Ṣūra Masad, and as such, a menstruating woman cannot superimpose such a meaning and recite it as glorification.

Notably, both type of verses can be found in the Manzil. While there are verses in the Manzil that can be read during one’s menstruation with the intention of du‘ā or glorification, there are also verses and surahs in the Manzil selection which do not carry this meaning. Therefore, these latter verses and surahs are not permissible to recite when one is menstruating.  For example, the Manzil usually includes the beginning Ṣūra Baqara, Ṣūra Kāfirūn, selected verses of Ṣūra Raḥmān, Ṣaffāt and others. These verses do not have the meaning of du‘ā or glorification intrinsic to them, and therefore, menstruating women cannot read these verses with an intention for du‘ā or glorification. In contrast, Ṣūra Fātiḥa, Ayāt al-Kursī have the meanings of du‘ā and glorification intrinsic to its meaning. Therefore, if a menstruating woman reads Fātiḥa or Ayāt al-Kursī with the intention of du‘ā or glorification – and not the intention of Qur’ānic recitation – this would be permissible.

There are many verses in the Qur’ān that have meanings of du‘ā or glorification intrinsic to its meaning. Nevertheless, the following verses do not fall under this ruling: Ṣūra Tawba v. 9, v. 14; Ṣūra Yā Sīn v. 9; Ṣūra Yūnus v. 57; Ṣūra Naḥl v. 69, Ṣūra Shu‘arā’ v. 80; Ṣūra Fuṣṣilāt v. 44. Therefore, an intention of du‘ā or glorification will not permit a menstruating woman to recite these verses.

You may listen to these verses as a viable alternative, but as we do not deal with ruqya specific questions, you will need to ask a ruqya specialist about alternatives aside from the complete Manzil and these selected verses.

And Allah knows best.

The evidences for this response

  1. The majority of classical Ḥanafī references have preferred the position presented in this fatwa.

Firstly, it is reported that Imām Abū Ḥanīfa permitted a seminally defiled person (junubī) to recite Fātiḥa as a du‘ā.[1] This is the basis of the Ḥanafī dispensation; though, succeeding jurists have qualified and expanded on this initial statement. Abū Layth al-Samarqandī (d. 371), an early reference in the Ḥanafī school, expands on this ruling, writing:

There are no issues if a person recites Fātiḥa as a du‘ā or any other verse which has the meaning of du‘ā, and they do not intend for Qur’ānic recitation.[2]

Al-Samarqandī’s qualified position was the preferred stance of al-Ḥalwānī (d. 448) and al-Itqānī (d. 728), author of Ghāyat al-Bayān. Nonetheless, it is reported that al-Hinduwānī (d. 362) does not give fatwā that Fātiḥa could be read as a dū‘a despite the transmission from Imām Abū Ḥanīfa.

These preferences are transmitted verbatim by both Zayn al-Dīn (d. 970)[3] and Sirāj al-Dīn Ibn Nujaym (d. 1005),[4] as well as al-Ṭaḥṭāwī (d. 1231)[5] and Ibn ‘Ābidīn (d. 1252).[6] From these references, Ibn ‘Ābidīn and Sirāj al-Dīn Ibn Nujaym provide preponderance to al-Samarqandī’s ruling writing that the qualified nature of this statement means that verses which do not include the meaning of du‘ā cannot be recited as a du‘ā. Ṣūra Masad is used as an example of a Ṣūra which lacks the meaning of du‘ā or glorification. Therefore, a menstruating woman cannot read Ṣūra Masad with the intention of du‘ā or glorification, rather than mere recitation, as these meanings cannot be found in the Ṣūra.

Therefore, al-Ḥalwānī, al-Itqānī, Sirāj al-Dīn Ibn Nujaym and Ibn ‘Ābidīn have preferred this qualified position from al-Samarqandī, which permits verses which have the meaning of du‘ā within them. As for verses that do not have the meaning of du‘ā within them, an intention of du‘ā or glorification will not permit a menstruating woman to recite these verses.

As summarised by al-Shurunbulālī (d. 1069):

It is unlawful [for menstruating women] to recite a verse from the Qur‘ān except with the intention of remembrance if the verses include it [such a meaning]. Not verses of commands (ḥukm) or of information (khabr).[7]

This view asserts that the verse itself must have a meaning of du‘ā, remembrance or glorification within its meaning to allow a person to intend as such, not Qur’ānic recitation. A person cannot, therefore, recite a verse of the Qur’ān, which involves the meaning of command or information, with the intention of glorifying Allah. As mentioned previously, the Manzil usually includes the beginning Ṣūra Baqara, Ṣūra Kāfirūn, selected verses of Ṣūra Raḥmān, Ṣaffāt and others. The meanings of glorification or du‘ā cannot be found in these verses and cannot be permitted for menstruating women to recite.

  1. Zayn al-Dīn Ibn Nujaym’s opposition to the Fātiḥa dispensation and Sirāj al-Dīn’s rejoinder.

Zayn al-Dīn Ibn Nujaym (d. 970) strongly opposed the dispensation for Fātiḥa if one intends du‘ā and not Qur’ānic recitation. His brother, Sirāj al-Dīn (d. 1005), offers a rejoinder to this argument. The culmination of both views enhances the statement made in this fatwa.

Zayn al-Dīn writes that one may intend for du‘ā when reading Fātiḥa, but Fātiḥa remains the Qur’ān, and this intention has no effect in extracting the Qur’ānic nature of Fātiḥa. This “du‘ā” then, remains Qur‘ān in meaning and form; it remains the Qur’ān in its inimitability and the inability of others of producing something like it. As these components are concomitant with the very nature of Fātiḥa, a mere intention cannot take away these concomitant Qur’ānic components from Fātiḥa.[8]

This is a robust and valid form of argumentation. Sirāj al-Dīn offers a rejoinder that while Fātiḥa may remain the Qur’ān in essence, it does not prevent one from taking its Qur’aninness away from it by intending glorification. Nonetheless, Sirāj al-Dīn concedes that the apparent of al-Samarqandī’s statement “verses which have the meaning of du‘ā in it” precludes chapters like Ṣūra Masad as it cannot fit this ruling.[9]

In responding to Zayn al-Dīn objection, one must concede that this dispensation can only be attributed to verses that have the meaning of du‘ā or glorification intrinsic to them. It is because a specific verse has a meaning of du‘ā that allows one to read it as a du‘ā, instead of Qur’ān. If a verse does not have an intrinsic meaning of du‘ā, one cannot intend du‘ā as one’s primary objective. In sum, only this intrinsic meaning allows one to read a verse as a du‘ā and not as Qur’ānic recitation.

  1. Urdu Fatwas in Support

The view of this fatwa is supported by the various Deobandī authorities who also restrict this dispensation to verses that have the meaning of du’ā or glorification within them.

There are various fatwas that declare this ruling with applications to specific verses. The Ifta department at Darul Uloom Deoband uses the al-Shurunbulāli text stated above, thereby permitting verses that bear the meaning of du’ā or glorification and not verses that contain commands or information. This response proceeds to provide applications to this ruling; they permit Ayāt al-Kursī and the “three Quls” and disallow Ṣura Kāfirūn as it bears no meaning of du‘ā or glorification.[10] Notably, Ṣura Kāfirūn is in the Manzil.

Similarly, Muftī Salmān Manṣūrpūrī is asked whether a menstruating woman can recite Ṣūra Tawba v.128: “there certainly has come to you a messenger from among yourselves”. Muftī Salmān responds that as this verse is empty of meanings of du’ā or remembrance, it cannot be read. In contrast, Muftī Salmān writes that v. 129 – “but if they turn away, then Say: Allah is Sufficient for me” – has the meaning of du‘ā, and as such, if a menstruating woman recites this verse with the intention of du’ā, it would not be an issue.[11]

These fatāwā appear with precise applications of the ruling to specific verses. Other fatāwā reaffirm the rule, though, without applications. For example, Muftī Rashīd Aḥmad Ludhyānwī writes: “With the intention of du’ā, those Qur’ānic verses can be read which have the meaning of du’ā (jin mein du‘ā ka mazmūn hein)”.[12] Similarly, Muftī Radhā al-Ḥaqq refers to the text from Abū Layth, commenting: “Based on this, we come to know that if one does not intend Qur’ānic recitation, but instead reads it for du‘ā, glorification or iftitāḥ, it is permissible – on the condition that the verse has the meaning of du‘ā or glorification within it.”[13] Additionally, Muftī Shabbir Aḥmad Qāsimi also writes: “verses of remembrance or du’ā can be read with the intention of remembrance or du’ā”. While this fatwā may seem somewhat open-ended, the references clarify that this is in support of above view. Crucially, this includes a text from Ashbāh: “it is permissible for a seminally defiled person or menstruating woman to recite that which has remembrance in it, with the intention of remembrance.”[14]

Furthermore, Muftī Maḥmūd al-Ḥasan Gangohī offers a supportive fatwa. Muftī Maḥmūd was asked about the permissibility of menstruating women reciting “Munājat-e-Maqbul”, a comprehensive book of Qur’ānic du‘ās compiled by Shaykh Thanāwī. Muftī Maḥmūd responds that one is permitted to hold the book with a cloth and read the Urdu du‘ās. Notably, this fatwa limits the scope of what can be read.

Conclusion

In light of the evidences mentioned above, it becomes clear that a menstruating woman cannot superimpose intentions of du‘ā or glorification on verses that do not have these meanings intrinsic to them. In such verses, these intentions are not valid. For the dispensation allowed by the Ḥanafī school, the verse must have the meaning of du‘ā or glorification within the verse, thereby allowing a menstruating woman to intend as such – and not Qur’ānic recitation – as one’s primary objective. This has been evidenced as the most apparent position from the major Ḥanafī references and has been opined by various Deobandī muftis.

The Manzil contains various types of verses. It includes verses that have meanings of du‘ā and glorification intrinsic to their meanings. It also has verses that bear meanings of command or information about past, present or future events. The former types of verses can be recited with the intention of du‘ā or glorification. However, the intention of du‘ā or glorification cannot be superimposed on the verses of command or information which are present in the Manzil.

And Allah Knows Best.

[1]              العناية شرح الهداية (1/ 167-8) فَإِنْ لَمْ يَقْصِدْ الْقِرَاءَةَ نَحْوُ أَنْ يَقْرَأَ الْحَمْدُ لِلَّهِ شُكْرًا لِلنِّعْمَةِ فَلَا بَأْسَ بِهِ. وَذَكَرَ الْحَلْوَانِيُّ عَنْ أَبِي حَنِيفَةَ: لَا بَأْسَ لِلْجُنُبِ أَنْ يَقْرَأَ الْفَاتِحَةَ عَلَى وَجْهِ الدُّعَاءِ. قَالَ الْهِنْدُوَانِيُّ: لَا أُفْتِي بِهَذَا وَإِنْ رُوِيَ عَنْهُ، وَقِيلَ الْمُخْتَارُ الْجَوَازُ.

[2]              عيون المسائل للسمرقندي الحنفي (ص: 475) ولو أنه قرأ الفاتحة على سبيل الدعاء أو شيئاً من الآيات التي فيها معنى الدعاء ولم يرد بها القراءة فلا بأس به

[3]              البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري (1/ 209) وَهَذَا كُلُّهُ إذَا قَرَأَ عَلَى قَصْدِ أَنَّهُ قُرْآنٌ، أَمَّا إذَا قَرَأَهُ عَلَى قَصْدِ الثَّنَاءِ أَوْ افْتِتَاحِ أَمْرٍ لَا يُمْنَعُ فِي أَصَحِّ الرِّوَايَاتِ وَفِي التَّسْمِيَةِ اتِّفَاقٌ أَنَّهُ لَا يُمْنَعُ إذَا كَانَ عَلَى قَصْدِ الثَّنَاءِ أَوْ افْتِتَاحِ أَمْرٍ كَذَا فِي الْخُلَاصَةِ وَفِي الْعُيُونِ لِأَبِي اللَّيْثِ وَلَوْ أَنَّهُ قَرَأَ الْفَاتِحَةَ عَلَى سَبِيلِ الدُّعَاءِ أَوْ شَيْئًا مِنْ الْآيَاتِ الَّتِي فِيهَا مَعْنَى الدُّعَاءِ وَلَمْ يُرِدْ بِهِ الْقِرَاءَةَ فَلَا بَأْسَ بِهِ اهـ. وَاخْتَارَهُ الْحَلْوَانِيُّ وَذَكَرَ فِي غَايَةِ الْبَيَانِ أَنَّهُ الْمُخْتَارُ لَكِنْ قَالَ الْهِنْدُوَانِيُّ لَا أُفْتِي بِهَذَا، وَإِنْ رُوِيَ عَنْ أَبِي حَنِيفَةَ اهـ.

[4]              النهر الفائق شرح كنز الدقائق (1/ 132) وفي العيون قرأ الفاتحة على وجه الدعاء أو شيئا من الآيات التي فيها معنى الدعاء ولم يرد القراءة لا بأس به وفي الغاية إنه المختار واختاره الحلواني لكن قال الهندواني لا أفتي به

[5]              حاشية الطحطاوي على مراقي الفلاح شرح نور الإيضاح (ص: 142) قوله: “إلا بقصد الذكر” أي أو الثناء أو الدعاء إن اشتملت عليه فلا بأس به في أصح الروايات قال في العيون ولو أنه قرأ الفاتحة على سبيل الدعاء أو شيئا من الآيات التي فيها معنى الدعاء ولم يرد به القرآن فلا بأس به اهـ واختاره الحلواني وذكر في غاية البيان أنه.

[6]              الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 172) (وَ) يَحْرُمُ بِهِ (تِلَاوَةُ الْقُرْآنِ) وَلَوْ دُونَ آيَةٍ عَلَى الْمُخْتَارِ (بِقَصْدِهِ) فَلَوْ قَصَدَ الدُّعَاءَ أَوْ الثَّنَاءَ أَوْ افْتِتَاحَ أَمْرٍ أَوْ التَّعْلِيمِ وَلَقَّنَ كَلِمَةً كَلِمَةً حَلَّ فِي الْأَصَحِّ، حَتَّى لَوْ قَصَدَ بِالْفَاتِحَةِ الثَّنَاءَ فِي الْجِنَازَةِ لَمْ يُكْرَهْ إلَّا إذَا قَرَأَ الْمُصَلِّي قَاصِدًا الثَّنَاءَ فَإِنَّهَا تُجْزِيهِ؛ لِأَنَّهَا فِي مَحَلِّهَا، فَلَا يَتَغَيَّرُ حُكْمُهَا بِقَصْدِهِ … (قَوْلُهُ: فَلَوْ قَصَدَ الدُّعَاءَ) قَالَ فِي الْعُيُونِ لِأَبِي اللَّيْثِ: قَرَأَ الْفَاتِحَةَ عَلَى وَجْهِ الدُّعَاءِ أَوْ شَيْئًا مِنْ الْآيَاتِ الَّتِي فِيهَا مَعْنَى الدُّعَاءِ وَلَمْ يُرِدْ الْقِرَاءَةَ لَا بَأْسَ بِهِ. وَفِي الْغَايَةِ: أَنَّهُ الْمُخْتَارُ وَاخْتَارَهُ الْحَلْوَانِيُّ، لَكِنْ قَالَ الْهِنْدُوَانِيُّ: لَا أُفْتِي بِهِ وَإِنْ رُوِيَ عَنْ الْإِمَامِ وَاسْتَظْهَرَهُ فِي الْبَحْرِ تَبَعًا لِلْحِلْيَةِ فِي نَحْوِ الْفَاتِحَةِ؛ لِأَنَّهُ لَمْ يَزَلْ قُرْآنًا لَفْظًا وَمَعْنًى مُعْجِزًا مُتَحَدًّى بِهِ، بِخِلَافِ نَحْوِ – الْحَمْدُ لِلَّهِ – وَنَازَعَهُ فِي النَّهْرِ بِأَنَّ كَوْنَهُ قُرْآنًا فِي الْأَصْلِ لَا يَمْنَعُ مِنْ إخْرَاجِهِ عَنْ الْقُرْآنِيَّةِ بِالْقَصْدِ، نَعَمْ ظَاهِرُ التَّقْيِيدِ بِالْآيَاتِ الَّتِي فِيهَا مَعْنَى الدُّعَاءِ يُفْهَمُ أَنَّ مَا لَيْسَ كَذَلِكَ كَسُورَةِ أَبِي لَهَبٍ لَا يُؤَثِّرُ فِيهَا قَصْدُ غَيْرِ الْقُرْآنِيَّةِ، لَكِنْ لَمْ أَرَ التَّصْرِيحَ بِهِ فِي كَلَامِهِمْ. اهـ. مَطْلَبُ يُطْلَقُ الدُّعَاءُ عَلَى مَا يَشْمَلُ الثَّنَاءَ أَقُولُ: وَقَدْ صَرَّحُوا بِأَنَّ مَفَاهِيمَ الْكُتُبِ حُجَّةٌ، وَالظَّاهِرُ أَنَّ الْمُرَادَ بِالدُّعَاءِ مَا يَشْمَلُ الثَّنَاءَ؛ لِأَنَّ الْفَاتِحَةَ نِصْفُهَا ثَنَاءٌ وَنِصْفُهَا الْآخَرُ دُعَاءٌ، فَقَوْلُ الشَّارِحِ أَوْ الثَّنَاءَ مِنْ عَطْفِ الْخَاصِّ عَلَى الْعَامِّ.

الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 293) (قَوْلُهُ بِقَصْدِهِ) فَلَوْ قَرَأَتْ الْفَاتِحَةَ عَلَى وَجْهِ الدُّعَاءِ أَوْ شَيْئًا مِنْ الْآيَاتِ الَّتِي فِيهَا مَعْنَى الدُّعَاءِ وَلَمْ تُرِدْ الْقِرَاءَةَ لَا بَأْسَ بِهِ كَمَا قَدَّمْنَاهُ عَنْ الْعُيُونِ لِأَبِي اللَّيْثِ وَأَنَّ مَفْهُومَهُ أَنَّ مَا لَيْسَ فِيهِ مَعْنَى الدُّعَاءِ كَسُورَةِ أَبِي لَهَبٍ لَا يُؤَثِّرُ فِيهِ قَصْدُ غَيْرِ الْقُرْآنِيَّةِ

[7]              مراقي الفلاح شرح نور الإيضاح (ص: 61) “و” يحرم “قراءة آية من القرآن” إلا بقصد الذكر إذا اشتملت عليه لا على حكم أو خبر وقال الهندواني لا أفتي بجوازه على قصد الذكر وإن روي عن أبي حنيفة

[8]              البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري (1/ 209-10) وَفِي الْعُيُونِ لِأَبِي اللَّيْثِ وَلَوْ أَنَّهُ قَرَأَ الْفَاتِحَةَ عَلَى سَبِيلِ الدُّعَاءِ أَوْ شَيْئًا مِنْ الْآيَاتِ الَّتِي فِيهَا مَعْنَى الدُّعَاءِ وَلَمْ يُرِدْ بِهِ الْقِرَاءَةَ فَلَا بَأْسَ بِهِ اهـ. وَاخْتَارَهُ الْحَلْوَانِيُّ وَذَكَرَ فِي غَايَةِ الْبَيَانِ أَنَّهُ الْمُخْتَارُ لَكِنْ قَالَ الْهِنْدُوَانِيُّ لَا أُفْتِي بِهَذَا، وَإِنْ رُوِيَ عَنْ أَبِي حَنِيفَةَ اهـ. وَهُوَ الظَّاهِرُ فِي مِثْلِ الْفَاتِحَةِ فَإِنَّ الْمُبَاحَ إنَّمَا هُوَ لَيْسَ بِقُرْآنٍ وَهَذَا قُرْآنٌ حَقِيقَةً وَحُكْمًا لَفْظًا وَمَعْنًى وَكَيْفَ لَا وَهُوَ مُعْجِزٌ يَقَعُ بِهِ التَّحَدِّي عِنْدَ الْمُعَارَضَةِ وَالْعَجْزُ عَنْ الْإِتْيَانِ بِمِثْلِهِ مَقْطُوعٌ بِهِ وَتَغْيِيرُ الْمَشْرُوعِ فِي مِثْلِهِ بِالْقَصْدِ الْمُجَرَّدِ مَرْدُودٌ عَلَى فَاعِلِهِ بِخِلَافِ نَحْوِ الْحَمْدُ لِلَّهِ بِنِيَّةِ الثَّنَاءِ؛ لِأَنَّ الْخُصُوصِيَّةَ الْقُرْآنِيَّةَ فِيهِ غَيْرُ لَازِمَةٍ وَإِلَّا لَانْتَفَى جَوَازُ التَّلَفُّظِ بِشَيْءٍ مِنْ الْكَلِمَاتِ الْعَرَبِيَّةِ لِاشْتِمَالِهَا عَلَى الْحُرُوفِ الْوَاقِعَةِ فِي الْقُرْآنِ وَلَيْسَ الْأَمْرُ كَذَلِكَ إجْمَاعًا بِخِلَافِ نَحْوِ الْفَاتِحَةِ فَإِنَّ الْخُصُوصِيَّةَ الْقُرْآنِيَّةَ فِيهِ لَازِمَةٌ قَطْعًا وَلَيْسَ فِي قُدْرَةِ الْمُتَكَلِّمِ إسْقَاطُهَا عَنْهُ مَعَ مَا هُوَ عَلَيْهِ مِنْ النَّظْمِ الْخَاصِّ كَمَا هُوَ فِي الْمَفْرُوضِ، وَقَدْ انْكَشَفَ بِهَذَا مَا فِي الْخُلَاصَةِ مِنْ عَدَمِ حُرْمَةِ مَا يَجْرِي عَلَى اللِّسَانِ عِنْدَ الْكَلَامِ مِنْ آيَةٍ قَصِيرَةٍ مِنْ نَحْوِ ثُمَّ نَظَرَ أَوْ لَمْ يُولَدْ، ثُمَّ اعْلَمْ أَنَّهُمْ قَالُوا هُنَا وَفِي بَابِ مَا يُفْسِدُ الصَّلَاةَ إنَّ الْقُرْآنَ يَتَغَيَّرُ بِعَزِيمَتِهِ فَأَوْرَدَ الْإِمَامُ الْخَاصِّيُّ كَمَا نَقَلَهُ عَنْهُ السِّرَاجُ الْهِنْدِيُّ فِي التَّوْشِيحِ بِأَنَّ الْعَزِيمَةَ لَوْ كَانَتْ مُغَيِّرَةً لِلْقِرَاءَةِ لَكَانَ يَنْبَغِي أَنَّهُ إذَا قَرَأَ الْفَاتِحَةَ فِي الْأُولَيَيْنِ بِنِيَّةِ الدُّعَاءِ لَا تَكُونُ مُجْزِئَةً، وَقَدْ نَصُّوا عَلَى أَنَّهَا مُجْزِئَةٌ. وَأَجَابَ بِأَنَّهَا إذَا كَانَتْ فِي مَحَلِّهَا لَا تَتَغَيَّرُ بِالْعَزِيمَةِ حَتَّى لَوْ لَمْ يَقْرَأْ فِي الْأُولَيَيْنِ فَقَرَأَ فِي الْأُخْرَيَيْنِ بِنِيَّةِ الدُّعَاءِ لَا يُجْزِئُهُ. اهـ. وَالْمَنْقُولُ فِي التَّجْنِيسِ أَنَّهُ إذَا قَرَأَ فِي الصَّلَاةِ فَاتِحَةَ الْكِتَابِ عَلَى قَصْدِ الثَّنَاءِ جَازَتْ صَلَاتُهُ؛ لِأَنَّهُ وُجِدَتْ الْقِرَاءَةُ فِي مَحَلِّهَا فَلَا يَتَغَيَّرُ حُكْمُهَا بِقَصْدٍ. اهـ. وَلَمْ يُقَيِّدْ بِالْأُولَيَيْنِ وَلَا شَكَّ أَنَّ الْأُخْرَيَيْنِ مَحَلُّ الْقِرَاءَةِ الْمَفْرُوضَةِ فَإِنَّ الْقِرَاءَةَ فَرْضٌ فِي رَكْعَتَيْنِ غَيْرِ عَيْنٍ، وَإِنْ كَانَ تَعْيِينُهَا فِي الْأُولَيَيْنِ وَاجِبًا وَذَكَرَ فِي الْقُنْيَةِ خِلَافًا فِيمَا إذَا قَرَأَ الْفَاتِحَةَ عَلَى قَصْدِ الدُّعَاءِ فَرَقَمَ لِشَرْحِ شَمْسِ الْأَئِمَّةِ الْحَلْوَانِيِّ أَنَّهَا لَا تَنُوبُ عَنْ الْقِرَاءَةِ اهـ.

[9]              النهر الفائق شرح كنز الدقائق (1/ 132) وفي العيون قرأ الفاتحة على وجه الدعاء أو شيئا من الآيات التي فيها معنى الدعاء ولم يرد القراءة لا بأس به وفي الغاية إنه المختار واختاره الحلواني لكن قال الهندواني لا أفتي به وإن روي عن افمام قال في البحر وهو الظاهر مثل الفاتحة لأن المباح ما ليس بقرآن وهذا قرأن حقيقة وحكما لفظا ومعنى كيف وهو معجز يقه به التحدي عند المعارضة والعجز عن الإتيان بمثله مقطوع وتغيير المشروع في مثله مردود على فاعله بخلاف نحو الحمد لله بنية الثناء لأن خصوصية القرانية فيه غير لازمة ولا ينبغي جواز التلفظ بشيء من الكلمات العربية لاشتمالها على الحروف الواقعة في القران وليس كذلك اجماعا وبهذا اتضح ما في الخلاصة من عدم حرمة ما يجري على اللسان عند الكلام من آية قصيرة كقوله (ثم نظر) المدثر 21 انتهى ولقائل أن يقول كونه قرانا في الأصل لا يمنع من إخراجه عن القرانية بالقصد بالنسبة إلى قصد الثناء فالتلازم منفك نعم ظاهر تقييد صاحب العيون بالآيات التي فيها معنى الدعاء يفهم أنه ما ليس كذلك كسورة أبي لهب لا يؤثر قصد غير القرانية في حله لكني لم أرح التصريح به في كلامهم وأورد أنه لو صح إخراجه عن القرانية بالقصد لما جازت الفاتحة في صلاة بقصد الثناء لكنها تجوز وأجيب بأنها في محلها فلم يؤثر قصد في غيرها فيها حتى لو لم يقرأ في الأوليين بل في الأخريين بنية الثناء لم يجز قاله الخاصي واعترضه في البحر بأن الأخريين محل للقراءة أيضا لما سيأتي من أنها فرض في ركعتيين غير معينين ولذا أطلق الجواز في التجنيس وأقول ما قاله الخاصي مبني على تعيين الأوليين للفريضة وهو قول لأصحابنا كما سيأتي وما في التجنيس على عدمه فأنى يصادم أحدهما بالآخر ولا خلاف في حل الأذكار

[10] https://darulifta-deoband.com/home/en/qa/38551 (accessed 09 March 2021).

[11] Kitāb al-Nawāzil, 3: 184.

[12] Aḥsan al-Fatāwā, 2: 68. On page 2:71, Muftī Rashīd permits Ayāt al-Kursī with the intention of du‘ā also.

[13] Fatāwā Dār al-‘Ulūm Zakariyya, 2:709.

[14] Fatāwā Qāsmiyya, 5: 247.

Answered by:
Maulana Ikramul Hoque Miah

Checked & Approved by:
Mufti Abdul Rahman Mangera
Mufti Zubair Patel

This answer was collected from FatwaCentre.org, which is overseen by Dr. Mufti Abdur-Rahman Mangera.

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