Shaykh Al-'Adawi Mushthaha
Shaykh Al-'Adawi Mushthaha
Imam Al-Bukhari said rahimahullah [Saheeh al-Bukhari, Hadith no. 971]
حدثنا محمد حدثنا عمر بن حفص قال حدثنا أبي عن عاصم عن حفصة عن أم عطية قالت كنا نؤمر أن نخرج يوم العيد حتى نخرج البكر من خدرها حتى نخرج الحيض فيكن خلف الناس فيكبرن بتكبيرهم ويدعون بدعائهم يرجون بركة ذلك اليوم وطهرته
"Muhammad has told us,  Umar ibn Hafs had explained to us, he said: my father had explained to us, of 'Asim, from Hafsah from Umm' Athiyah he said:" Formerly we were ordered to get out on the day of 'Eed , until we remove the girl from her seclusion, they takbir with Takbir them , (the Companions) and also pray with their prayers, hoping for blessing and holiness of the day "[also narrated by Muslim (p. 606) and Abu David (1138).
Imam Al-Bukhari also said (Hadith no: 1650)]
حدثنا عبدالله بن يوسف أخبرنا مالك عن عبدالرحمن بن القاسم عن أبيه عن عائشة رضي الله عنها أنها قالت قدمت مكة وأنا حائض ولم أطف بالبيت ولا بين الصفا والمروة قالت فشكوت ذلك إلى رسول الله صلى الله عليه وسلم قال افعلي كما يفعل الحاج غير أن لا تطوفي بالبيت حتى تطهري
Abdullah ibn Yusuf has told us, Malik has told to us, from Abdur-Rahman bin Al-Qasim, from his father, from 'Aisha radi' anha, that she said: "I came to Mecca while I was in a state of menstruation and I have not thawaf in Kaaba and have not (sa'i) between Safa and Marwa. "Aisha said:" Then I stir the matter to the Prophet sallallaahu 'alaihi wa sallam, "then he said:" Do what is done by people who haj  in addition to circumambulate the Kaaba "[Hadith Saheeh] 
Rebuttal proof BANS WOMEN READING AL-QUR'AN menstruation 
While the ban, which is radi hadeeth of 'Ali' anhu: (proof used by some scholars to prohibit berhadats people, including women-menstruation-read the Koran-Red) is:
أن النبي صلى الله عليه وسلم كان يقضي حاجته ثم يخرج فيقرأ القرآن ويأكل معنا اللحم ولا يحجبه إلا الجنابة
1. "That the Prophet sallallaahu 'alaihi wa sallam completing his basic need, then out, then he read the Qur'an, and eat meat with us, and nothing that prevents him apart janabat." 
This hadith (not acceptable, because of):
First: In it there is no prohibition to read the Qur'an for people who junub and people who menstruation, she is merely the act Prophet sallallaahu 'alaihi wa sallam.
Second: That hadith is discussed (the origin), as narrated from Abdullah ibn Salamah road, while on occasion has changed. There is a similar history of Abul Gharif of Ali, but history shows defects that manifest as the hadith narrators marfu '(hadith narrated to the Prophet sallallaahu' alaihi wa sallam). Moreover, if the narrators of hadith marfu declaring it 'is an occasion that there was something (namely occasion is not strong-Red), such as Abdullah ibn Salamah. Because the history of Ali Abil Gharif dispute, about marfu '(until) it to the Prophet sallallaahu' alaihi wa sallam and about mauquf (stop) until his friend Ali alone.
Stronger opinion is that states as mauquf, then that seems to me that this hadith mauquf until Ali radi 'anhu.
2. Another history (used as proof) prohibition (in this case) is the word of the Prophet sallallaahu 'alaihi wa sallam.
إني كرهت أن أذكر الله على غير طهارة
"Actually I do not like to dhikr of Allah in the holy state." 
But the "dislike" the Messenger sallallaahu 'alaihi wa sallam here is just to tanzih (virtue, not a ban forbidden), it is based on what is described in the hadeeth of Aisha radi' anha that he said:
وكان رسول الله صلى الله عليه وسلم يذكر الله على كل أحيانه
"It is the Prophet sallallaahu 'alaihi wa sallam dhikr to Allah all the time" 
3. The banning also postulate that the Prophet sallallaahu 'alaihi wa sallam tayamum to answer greeting. So in this hadeeth is also no prohibition for women menstruation, and the people who junub to read the Koran, because he is merely the act Prophet sallallaahu 'alaihi wa sallam. While Aisha has said, as in the recent past: "It is the Messenger of Allah sallallaahu 'alaihi wa sallam dhikr of Allah at all times".
4. The ban also argues that the hadith of Jabir and Ibn Umar radi 'anhu in marfu' (to the Prophet sallallaahu 'alaihi wa sallam):
لا يقرأ الجنب ولا الحائض شيئا من القرآن
"It should not be for people junub and menstruation read the Koran". 
This hadith da'eef, not authentic from the Prophet sallallaahu 'alaihi wa sallam. See the book 'Ilal Ibni Abi Hatim (1 / 49).
Thus, some scholars argue terlarangnya menstruation women read the Koran, and the rest as they are passed and we have explained that there are weaknesses in their arguments. Are some other scholars argue that women's menstruation bolehnya read the Qur'an and dhikr, and the latest opinion this is what we choose, the following (we bring) opinions that allow scholars:
Shaykh al-Islam Ibn Taymiyyah said rahimahullah (Majmu'al Fatawa 21/459): "As for reading the Koran for those who junub and menstruation, then there are three opinions of scholars in this regard:
1. Some say: allowed for both, and this is the madhhab of Abu Hanifah and famous of the Shafi'i madhhab and Ahmad.
2. There is also the opinion: for junub and should not be allowed for women menstruation, either absolutely or for fear of forgetting, and this is the madhhab of Imam Malik, and an opinion on Ahmad and other than schools. Because there is no history of menstruation women read the Quran, except hadith narrated from Isma'il ibn 'Ayasy of Moses from' Uqbah from Nafi 'from Ibn' Umar:
لا يقرأ الحائض ولا الجنب شيئا من القرآن
"It should not be for the menstruation and junub read the Koran". [Reported by Abu Dawud and others].
But the hadith is Da'eef Ahl-ul-hadith according to the agreement. Because the narrations of the population Isma'il ibn Ayyash hadiths Hejaz is da'eef , in contrast to the narrations which he took from Sham population. And no one tsiqah (reliable) hadith was narrated from Nafi '. Though it is known that the women at the time of the Prophet also experience menstruation, but he did not forbid them to read the Qur'an, also do not forbid them to dhikr and pray.
In fact he ordered the women menstruation to come out on the day of 'Eed, so they bertakbir with Takbir the Muslims. Beliaupun ordered the women to menstruation (do) all the rituals of Hajj except tawaf at the Ka'bah. He (female menstruation) bertalbiyah (say "Allahumma Labbaik labbaik ...- Red) while he was in a state of menstruation, as well as in Muzdalifah, Mina and places of pilgrimage do the other.
As for people who junub, he was ordered not to attend 'ied, pray or perform something from the rituals of Hajj. Because people who junub allow him to (immediately) purification, and no 'udzur (reason) for him to procrastinate purification, different keadaanya with women who hadatsnya ongoing menstruation (as long as blood is still out) and did not allow him to immediately purification. Hence the scholars said: "There should be for people who junub wukuf at Arafat, Mudzalifah, and Mina until he is holy", although purification is not a requirement for such wukuf. But the question is that the ash-sharia '(Author of shari'ah) ordered both women menstruation-command or mustahab mandatory / not mandatory-for dhikr of Allah and pray to Him, while it is makruh (disliked) for people who junub. Therefore, it is known that female menstruation-as-given udzur rukhshah (relief) on the things that rukhsa is not given to people who junub, although hadats women menstruation lasts longer. Similarly, in terms of reading the Qur'an Allah does not forbid women from menstruation that.
It could also be said that the Prophet sallallaahu 'alaihi wa sallam forbade people who junub (it did) because he (the junub) allows him to immediately purification and then read the Koran. Unlike the female menstruation, which hadatsnya lasted for several days, so that-if it were forbidden to worship away from him reading the Koran, which worship is he needs, while he could not immediately purification. And is not the same between reading the Koran with the prayer, the prayer of the holy Required hadats large, while reading the Koran should be done even if (we) small berhadats based texts and agreement of the priests / clergy. In prayer should face the qiblah, close genitalia, the sacred from the unclean. While in reading the Koran these things is not compulsory, even mentioned in the hadeeth that the Prophet sallallaahu 'alaihi wa sallam never put his head in the lap of' Aisha radi 'anha, while' Aisha in a state of menstruation.
And in Saheeh Muslim (narrated) also that Allah Almighty said to the Prophet sallallaahu 'alaihi wa sallam.
إني منزل عليك كتابا لا يغسله الماء تقرؤه نائما ويقظانا
"Then read the Koran should be done standing, sleeping, walking, lying down or when riding in the vehicle". 
3. Abu Muhammad ibn Hazm says (Al-muhalla: 1/77-78): "Problem: Reading the Qur'an, recitations prostrations, touching the Mushaf and dhikr to Allah Almighty, all that can be done with or without ablution and perform ablution (be) for the junub and also menstruation.
This proposition is that reading the Koran, prostrate recitations, touching the Mushaf and dhikr of Allah is the good deeds that disunahkan, and people who do get a reward, then he who forbids such things in some particular conditions , required to bring the proposition ".
Then Abu Muhammad rahimahullah started mentioning opinions menyelisihi his opinion in that case, and denied one by one.
That women must for menstruation dhikr of Allah and reading the Koran, because there is no proof that the authentic and sharih (obviously) from the Prophet sallallaahu 'alaihi wa sallam that prohibits it. Even the history of the existing (precisely) allow these things, which is described above. Allaah 'Nature.
[Translated by Nur Hasanah Meli from the book Jami 'Ahkamin Nisa' I/182-187, the work of Al-Sheikh Mushthaha'Adawi]
[Copied from the Sunnah Magazine Issue 09/Tahun V/1422H/2001M. Published Foundation Lajnah Istiqomah Surakarta, Address Jl. Solo-Solo Puwodadi Km.8 Selokaton Gondangrejo 57 183, Tel. 0271-761016]
. Thus written in the book Jami 'Ahkamin Nisa' I/182, by Sheikh Al-'Adawi Mushthaha, but that we see in Saheeh Al-Bukhari on the narrators of this hadith without a named Muhammad. But first narrator is Omar bin Hafs. And Allaah knows best-Red]
. In a hadith (mentioned) that the women menstruation bertakbir and dhikr to Allah Almighty
. As the pilgrimage should dhikr of Allah Almighty and read the Koran, so also for women menstruating she must dhikr of Allah Almighty and read the Koran, in fact that is forbidden for him (menstruating woman) is Tawaf at the Kaaba, as described by the Prophet sallallaahu 'alaihi wa sallam (in the Hadith), and will come additional (explanation) about it in the following chapters Insha Allah.
. This hadith and hadith also provide an explanation earlier for women with menstruation disyari'atkan him to dhikr of Allah Almighty. And because the Qur'an is also a remembrance, as the word of Allah Subhanahu wa Ta'ala.
إنا نحن نزلنا الذكر وإنا له لحافظون
"Indeed We sent down the Koran, and We will truly preserve" [Al-Hijr: 9].
Based on this and also based on what we have just described, that allowed for people who pilgrimage to read the Koran, then, on the basis of this woman's menstruation may dhikr and reading Qur'an.
. The title is from the editor to facilitate discussion
. This is narrated by Ahmad, Nasa-i, and Abu Dawud-Red
. HSR. Abu Dawud, Nasa-i, Ibn Hibban, and Al-Hakim, son of Al-Muhajir Qunfudz. See also Saheeh al-Jami, no: 2472-Red
. HSR. Muslim, Abu Dawud, Tirmidhi, and al-Bayhaqi. See also Saheeh al-Jami ', no: 4943-Red
. Da'eef Hadith Reported by Ahmad, Tirmidhi, and al-Bayhaqi. See also Saheeh al-Jami ', no: 6364-Ed]
. This Hadith including his history of the population of the Hijaz
. What we found in Saheeh Muslim, Book: Al-Jannah Wa Shifatu Prophet sallallaahu 'alaihi wa sallam' Wa imiha Ahliha, with lafazh:
وأنزلت عليك كتابا لا يغسله الماء تقرؤه نائما ويقظان
Actually I'm down to a book that is not washed water, you read it in sleep or watch.