WHEN SHE MENSTRUATES…..
Can She Stay In The Mosque?

Like some other issues in the Sha’riah, the preponderance of proofs as it appears has brought about varying conclusions concerning the permissibility or otherwise of the Muslim woman’s stay in the masjid at the time of her regular monthly blood flow-menstruation. While some of the scholars have concluded that this act is generally prohibited except when she’s to pick something in the masjid or in similar other situations, some others say that it is generally permissible for her.
The Proofs
Jasrah bint Dajaajah reported that Aa’isha (RA) said: “… the Prophet (salallahu alayhi wa sallam) said: ‘Verily, I do not permit (staying in) the masjid for the menstruating woman and the sexually defiled.’” (Abu Dawood). Jasrah also reported that Umm Salamah (RA) said: “The Prophet entered the masjid and said in a loud voice: ‘(Staying in) the masjid is not permitted for the menstruating woman and the sexually defiled.’” (Ibn Maajah and Tabaraanee).
Based on the above narrations some of the scholars conclude that it is generally prohibited for the menstruating woman to stay in the masjid. They also explain that it would be permissible for her to get in and out of the mosque briefly under necessity due to the hadeeth of Aa’isha (RA) where she said, “The Prophet (salallahu alayhi wa sallam) said to me, ‘Bring for me the straw mat from the masjid.’ And I said to him, ‘I am menstruating.’ He said, ‘Verily, Your menstruation is not in your hands’” (Muslim)
The Explanations
However, some of the scholars have mentioned that the narrations of Jasrah above are bedeviled with some forms of weaknesses. Referring to the narrations, they say, “They are one and the same hadeeth with a single chain of transmission emanating from Jasrah bint Dajaajah. She contradicted herself in the narrations, thus, on one occasion she said “On the authority of Aa’isha” and at another, she said “On the authority of Umm Salamah”  and Idtiraab (when hadeeth is reported in contradictory forms with all narrations being of equal strength such that none can be preferred over the other and the contradiction cannot be harmonized) is amongst what affects the authenticity of ahadeeth as is known  amongst the scholars of hadeeth.It shows that the narrator is not precise in his/her narrations and that he/she has some weakness in memory” (Tamaqmul Minnah)

Besides, concerning her, al-Imaam Bukhaari said, “She has strange narrations” and consequently declared the hadeeth weak. (Taareeq al-Kabeer 6/184). Ibn Hibaan said the same thing and al-Bayhaqee said, “She is uncertain (regarding her narrations)” (Meezan al-Itidaal 2/125). This is despite the fact that there are other weak narrators in the chain of narration from Ibn Maajah and Tabaraanee rendering it very weak and not useful for use as supporting evidences. Thus, aside al-Bukhaari, al-Imaam Ahmad Hanbal, al- Bayhaqee, AbdulHaqqi, Ibn Hazm, al-Mundhiree and al-Albaani amongst others declare the hadeeth weak. (Tanbeeh al Anaam Limaa yata’allaq bil Masaajid). This will imply that they are not suitable as evidence to prevent a menstruating woman stay in the masaajid.

Concerning the second hadeeth of Aa’isha (RA), it is explained that instead of its being a proof to restrict her entry, it is rather a proof that the woman is permitted entry once she does not fear staining the masjid. This conclusion is further buttressed by the fact that during the farewell hajj of the Prophet (salallahu alayhi wa sallam) when Aa’isha (RA) complained that her menses had started, the Prophet (salallahu alayhi wa sallam) rather told her to “Do all the pilgrims does except tawwaaf (the circumambulation).” (Bukhaari). Al-Imaam Ibn Hazm said, “and what is clearly unacceptable is that it was not permissible for her (i.e. entry to the masjid al_Haraam) and yet he only prevented her from tawwaaf (and not the entry to the masjid).” (Ath-Thamar al-Mustataab 2/753)
There is also based on the legal principle called Baraa-at al-Asliyayah (Principle of Original Freedom) which means that she is basically allowed except otherwise authentically proven. This places the burden of proof upon those who say that she is not allowed. Hence based on this principle, since the evidences provided are not authentic as proven above, we remain on the fact that her entry to masjid is permissible until authentic evidence is provided which proves otherwise.

It has also been mentioned that, the fact that it is permissible for the Kaafir (non Muslim) to enter the masjid (this is based on authentic reported narrations) despite being referred to by Allah in the Qur’aan as “impure” strengthens the fact that it is permissible for the Muslims to enter the masjid even when she’s menstruating since “the Muslim does not become impure.” Allah knows Best.
(Tanbeeh al-Anaam Limaa yata’allaq bil masaajid).