Introduction:
Muslim jurists categorise the types of bleeding experienced by women into three main categories. The first, known as ḥayḍ (menstruation), refers to the monthly cycle characterised by red blood, which is typically dark or fresh red, with a strong flow and may be accompanied by a burning sensation and warmth. The second type, istiḥāḍa (intermenstrual bleeding), is the bleeding that occurs between periods. It is generally yellow, cold, and thin, with a lighter flow and no sensation; however, in some cases, it can resemble menstrual blood. The third type, nifās (postpartum bleeding), is the blood expelled from the uterus after childbirth. Each type is governed by different rulings, and they are distinct from other types of bleeding, such as those caused by internal injuries or the breaking of the hymen.1 This statement focuses solely on the first category, namely menstruation—the monthly cyclical bleeding—and the restrictions imposed on women in this state according to Islamic jurisprudence.
The widely accepted understanding among Muslims is that during menstruation, which typically lasts between 3 to 10 days, certain restrictions apply to women in terms of worship and entering places of worship. There is unanimous agreement amongst Muslim jurists that during her menstruation a woman is not permitted to perform the otherwise obligatory (wājib) devotional acts of worship, such as ritual praying (salat), fasting (sawm), performing pilgrimage (hajj) etc. or enter a place of worship that is designated as a mosque. Additionally, it is customarily accepted that sacred sites such as the shrines of the Imams from the Ahl al-Bayt also carry similar practices. It is common for women not to approach the ẓarīḥ—the section of the shrine believed to be directly above the grave—during menstruation. Many Imāmī jurists believe, as a precautionary norm, that they should avoid staying in the shrines of the Ahl al-Bayt, yet they may occupy their surrounding areas (rawāq).
This customary practice is observed by women visiting these shrines and is rooted in the belief that maintaining purity near the Imam’s resting place is essential. As a result, some women may take medications, such as oral contraceptives, to regulate their menstrual cycle and ensure they can complete their visitation without interruption.
The other major religious spaces for Shīʿī women outside of mosques and shrines are Hussainiyas or Imambargahs. These are not designated as mosques but serve as community centres where gatherings for commemorations and celebrations related to the Holy Prophet and the Imams are held.2 Over time, these centres have adapted to reflect the diverse cultures of their attendees, commemorating the Prophet and the Imams in culturally specific ways. For instance, centres rooted in the Indo-Pak community often incorporate symbolic artefacts into their gatherings (majālis). These may include an alam—a flag with a metal hand symbolizing al-Abbas, the brother of Imam Ḥusayn; a cradle representing the infant martyr of Imam Ḥusayn; and a wooden coffin, known as a tabūt, symbolising various martyrs of the Karbala tragedy. In these communities, it is commonly understood that Shīʿī women in a state of menstruation are expected not to touch these sacred objects during gatherings. Additionally, some Indo-Pak centres also observe practices where menstruating women are discouraged from reading certain supplications or consuming food that has been blessed through prayer. However, these practices are not universally observed in all Shīʿī communities. In regions such as Lebanon and Iran, where there are significant Shīʿī populations, these customs are not as prevalent.
Restrictions on entering certain spaces and touching specific religious artefacts are often justified in two ways. The first is the mistaken belief that a woman’s entire body becomes ritually impure during menstruation, making her unfit to enter all sacred spaces. The second is the notion that, while she is not ritually impure, it is considered proper etiquette for her to avoid approaching such spaces. Regardless of which reasoning is followed, both appear to stem from an excessive concern for maintaining a heightened level of purity around religious objects, though this approach can have serious repercussions. While many women may willingly accept the restrictions related to shrines, there is often resistance when these limitations are extended to situations that are clearly influenced by cultural norms. Suggesting that a woman’s touch defiles objects, or that she cannot recite certain supplications or handle food that has had prayers recited over it, can be deeply damaging to her spiritual well-being.
Menstruation is a significant and uncontrollable part of a woman’s life. When she is barred from certain activities, such as touching religious artefacts, it can be argued that she is denied the full spiritual and communal benefits of being present in those sacred spaces. Many women express feelings of guilt and embarrassment for being unable to fully participate in spiritually uplifting events, despite it being beyond their control. As a result, these restrictions not only deprive her of certain experiences, but lifting them could enhance her spiritual well-being and sense of inclusion.
It is important to recognise that Muslim women may voluntarily choose to refrain from entering certain spaces or impose restrictions on themselves based on what they consider appropriate etiquette. The real question, however, is not about etiquette, which can be a matter of personal preference, but rather, whether it is permissible by Sharia for women to remain in mosques, shrines of the Ahl al-Bayt, and Imambargahs during their menstruation; and whether they are restricted from partaking in ceremonies or touching artefacts that are associated with such spaces.
ICCI Opinion:
Menstruating women are permitted to enter and stay in non-mosque religious sites, such as the shrines of the Ahl al-Bayt, Imambargahs and Hussayniyas. In the shrines, they are permitted to stay in the area around the ẓarīḥ (rawāq) and touch it, to participate in ceremonies held at these places, to touch artefacts associated with them, to recite all supplications (duās), as well as the visitation supplications (ziyārāt).
It is also permissible for a menstruating Muslim woman to pass through a mosque, except for the two holy mosques: Masjid al-Ḥarām and Masjid al-Nabawī. However, they are not permitted to remain or stay within the mosque premises.
Justification:
1. The Quran does not mention anything about a woman while in the state of menstruation on whether she can remain in a mosque, it only mentions that Muslims are not permitted to pray/worship while they are intoxicated or in the state of ritual impurity (janāba). For example:
O believers! Do not approach prayer while intoxicated until you are aware of what you say, nor in a state of [full] impurity—unless you merely pass through —until you have bathed. But if you are ill, on a journey, or have relieved yourselves, or been intimate with your wives and cannot find water, then purify yourselves with clean earth, wiping your faces and hands. And Allah is Ever-Pardoning, All-Forgiving. (holy Quran, 4:43)
The apparent indication of this verse does not explicitly reference (1) a mosque and (2) whether a menstruating female is permitted to enter or stay in a mosque during her cycle. As a result, the Quran is silent on whether a female during menstruation is permitted to remain in a mosque.
2. There is a group of narrations that indicate the reported tradition (Sunna) of the Prophet and Imams with regards to whether a Muslim woman, while in the state menstruation, can enter and stay in a mosque. For instance:
Zurāra and Muḥammad b. Muslim enquired about the meaning of [abovementioned] verse.3 They said: we asked Imam Jaʿfar al-Ṣādiq, whether a menstruating woman (al-ḥā’iḍ) and a man who is in the state of major ritual impurity (al-junub) can enter a mosque? He replied: “a menstruating woman and a man who is in the state of major ritual impurity cannot enter a mosque except if they are merely passing. [This is because] verily Allah, the Holy and Exalted, says: [...do not approach prayer…] in the state impurity except those passing through [a place of prayer], until you have washed.” 4
This narration explains and elaborates the abovementioned Quranic verse by clearly stating that a menstruating woman cannot enter or stay in a mosque, but rather can only pass through it. Amongst this group of narrations, the above quoted report is the only narration that directly references and interprets Quran 4:43. Other similar narrations simply report that a menstruating woman cannot stay in a mosque without making any explicit reference to the Quran.
3. Although most narrations indicate that a menstruating woman can pass through a mosque, a menstruating woman cannot pass through Masjid al-Ḥarām and Masjid al-Nabawī. The evidence for this is the same as the narrations of the one in a state of ritual impurity:
Jamīl said: I asked Abā Abdilla, upon him be peace, can someone in the state of ritual impurity [junub] sit in the mosques? He said: No, however he can pass through all of them except Masjid al-Ḥarām and Masjid al-Nabawī…” 5
Even though this narration is referring to ritually impure men, based on the narration before (Point 2), it is also applicable to menstruating women. The previous hadith states “a menstruating woman and a man who is in the state of major ritual impurity cannot enter a mosque except if they are merely passing”. So there appears to be unity between the idea of a menstruating woman as well as the ritually impure entering a mosque. Such unity is also applied in the case of this hadith and menstruating women cannot, like the ritually impure, enter Masjid al-Ḥarām and Masjid al-Nabawī.
4. All narrations that mention the impermissibility of a menstruating woman staying in a mosque specifically mention the term “al-ḥā’iḍ.” They do not mention or include women who experience “nifās” (postpartum bleeding) or “istiḥāḍa” (intermenstrual bleeding). Therefore, it can be concluded that women who undergo nifās and istiḥāḍa can enter and stay in the mosque and this ruling is only applicable to females who are menstruating. This is due to the principle of exemption, in other words only those in ritual impurity and menstruation are explicitly prohibited, and anyone not falling in those categories is exempt from this prohibition.
5. Apart from a place of worship that is designated as a mosque, it is permissible for a menstruating woman to visit shrines of the Ahl al-Bayt and attend gatherings in Imambarghas and Hussayniyyas. They can also partake in ceremonies and touch artefacts that are associated with these places. This is due to the principle of exemption. The principle of exemption (asālat al-barā’a) is the presumption of non-liability or non-obligation when there is no definitive evidence proving that a particular act is required or prohibited and is applied by the jurist to guide decisions in cases of doubt. The rationale behind this presumption is to ensure that rulings (whether obligations or prohibitions) are based on clear evidence and that individuals are protected from undue hardship. In this case, the prohibition on a menstruating woman is limited to what is explicitly prohibited, that is, the attendance of a mosque, and anything that falls outside the category of a mosque (Imambargah or Hussainiyya), about which there is doubt, the duty of prohibition does not apply.
6. The final supportive argument in the case of a menstruating woman visiting shrines of the Ahl al-Bayt and attending gatherings in non-mosque religious areas and touching artefacts associated with these places, is the basic rational assumption of permissibility. This applies in the absence of any general or specific reason for prohibition and is known as the juristic maxim of primacy of permissibility (aṣālat al- ḥill). This principle is derived from the Quran and traditions of the Prophet and the Imams and in accordance with this maxim, everything is deemed as being permissible unless proven otherwise.
References:
1. Abū l-Qāsim al-Mūsawī al-Khoeī, Minhāj al-Ṣālihīn, Volume 1, page 55, 64, 68.
ʿAlī al-Ḥusaynial-Sīstānī, Minhāj al-Ṣālihīn, Volume 1, page 89, 103, 110.
2. Such as commemorating birth dates and deathdates of the Prophet and Imams, and attending gathering during the holy month of Ramadhan etc.
3. Quran 4:43
4. Wasāil 2: 207-210 - "Themenstruating woman and the junub do not enter the mosque except passing through, indeed Allah the Exalted says: And do not approach prayer while you are intoxicated until you know what you are saying..." (Wasāil al-Shia 2:207, 209-210)
5. Wasāil al-Shia 2: 205.