A continuation from last week
READING AL-QUR’AN IS HARMFUL FOR PEOPLE MENSURING AND MENSURING
It is exempted from the obligation of dhikr not in the holy state of reciting the Qur’an. This is because it is forbidden for menstruating and sexually active people to read the Qur’an.
This is clear as mentioned in a hadith narrated by Ibnu ‘Umar Radhiallahu ‘anhuma that the Prophet Shallallahu ‘alaihi wasallam said which means:
Do not menstruate women and men who are junub read a verse from the Qur’an.
(Hadith narrated by at-Tirmidhi)
People who are in the state of junub, menstruation and nifas, it is forbidden for them to read the Qur’an even if it is a little, for example a few verses.
Although the verse of the Qur’an is found in fiqh books with the aim of making the Qur’an a basis for evidence.
READING THE QUR’AN WITH THE INTENT OF REMEMBRANCE
Even so, people who are junub, menstruating and menstruating, although they cannot read the Qur’an, but sometimes they are allowed to read the Qur’an in certain circumstances by intending to read it not as a verse of the Qur’an but as a form of remembrance.
This is because people who are in the state of hadat, junub, menstruation and nifas are required to recite dhikr either with the heart or with the tongue as mentioned before.
• An example of reading verses of the Qur’an with the intention of remembrance
1. When hearing or facing misfortune:
Must recite while listening or beset by misfortune without mistaking this verse as the Qur’an, as interpreted:
(Indeed we belong to Allah and to Him we shall return).
(Surah al-Baqarah: 156)
2. When boarding a vehicle:
Similarly, when reciting a prayer while riding a vehicle, even from verses of the Qur’an, it can be intended as a dhikr and not meant as the Qur’an, such as reciting:
Praise be to God who has made this vehicle easy for us when we were powerless to control it before.
(Surah az-Zukhruf: 13)
3. When reading a prayer:
In addition to that, it is necessary to pray with a prayer that is from the Qur’an but with the intention of remembrance like reciting a prayer:
Oh our God! Grant us goodness in this world and goodness in the hereafter and protect us from the punishment of hell.
(Surah al-Baqarah: 201)
So that is also what is similar to the state of things like that. Reading verses of the Qur’an in such circumstances should not be interpreted as the Qur’an.
As a conclusion that a person who is in a state of junub and hadith is not haram even required to recite zikr in order to gain the advantage or virtue of zikr except reading the Qur’an.
This is because a person who is junub and having hadith is forbidden to read the Qur’an unless the verse of the Qur’an coincides with certain dhikr, then it is permissible to read it in a state of junub or hadith but it is not intended as the Qur’an but as dhikr .
