Conditions in Which It is Permissible to Practice Dzikr

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Imam Abu Zakariya Yahya ibn Sharaf an-Nawawi (r.a.) wrote that the scholars have come to a consensus on the permissibility of dzikr using the heart and the tongue for the person with hadats al-ashghar, minor ritual impurity, the person with junub, major ritual impurity, the woman undergoing menstruation, and women experiencing post-child-delivery discharge.  This ruling applies to saying “Subhanallah”, “al-Hamdulillah”, “Laa ilaha illa Allah”, “Allahu Akbar”, supplication, and the like.  However, recitation of the Qur’an is unlawful for the person with major ritual impurity, the woman undergoing menstruation, and the woman experiencing post-child delivery discharge.  The ruling of unlawfulness is the same whether one recites a little bit or a lot.  It is not permissible to recite even part of an ayah.  However, it is permissible for the above mentioned persons to recite the Qur’an in their heart without pronouncing any words.  The scholars have said that it is permissible for both the person with major ritual impurity and the woman undergoing menstruation to say over the affliction of a calamity: 

سُوۡرَةُ البَقَرَة

… إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٲجِعُونَ (١٥٦) 

… Innaa lillahi wa innaa ilayhi raaji’uun

 … “To Allah we Belong and to Him is our Return.” (Surah al-Baqarah:156) 

It is also permissible for both of them, while riding an animal, to say: 

سُوۡرَةُ الزّخرُف

… سُبۡحَـٰنَ ٱلَّذِى سَخَّرَ لَنَا هَـٰذَا وَمَا ڪُنَّا لَهُ ۥ مُقۡرِنِينَ (١٣) وَإِنَّآ إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ (١٤) 

… Subhaan aladzi sakhkhara lanaa hadzaa wa maa kunnaa lahu muqriniin wa inna ilaa rabbinaa lamunqalibuun 

… “Glory to Him Who has Subjected these to our (use), for we could never have accomplished this (by ourselves). and to our Lord, surely, must we turn back!” (Surah az-Zukhruf:13-14) 

It is also permissible for them, while supplicating, to say: 

سُوۡرَةُ البَقَرَة

… رَبَّنَآ ءَاتِنَا فِى ٱلدُّنۡيَا حَسَنَةً۬ وَفِى ٱلۡأَخِرَةِ حَسَنَةً۬ وَقِنَا عَذَابَ ٱلنَّارِ (٢٠١) 

… Rabbanaa atinaa fii ad-dunyaa hasanatan wa fi al-akhirati hasanatan wa qinaa ‘adzaab an-naar 

… “Our Lord!  Give us Good in this world and Good in the Hereafter and Save us from the torment of the fire!” (Surah al-Baqarah:201) 

The above are permissible for the person experiencing major ritual impurity and the woman undergoing menstruation as long as they are not intending to recite the Qur’an.  Both of them can also say, “Bismillah” and “al-Hamdulillah” as long as they are not intending to recite the Qur’an.  This permissibility is the same whether they are intending to perform dzikr or not.  They only commit a sin when they intentionally recite the Qur’an.  As for the menstruating woman, this applies only upon completing her menstrual cycle.  They, men and women, can perform tayyammum, dry ablution, and then recite Qur’an.  If they experience minor ritual impurity after performing dry ablution, they can still recite the Qur’an from memory, just as if they had taken a bath and then experienced minor ritual impurity.  It does not matter whether they performed dry ablution due to a lack of water while at home or while traveling.  This is because dry ablution can take the place of a ghusl, purificatory bath. 

If the person experiencing major ritual impurity finds water after performing dry ablution, it is obligatory on him to use the water.  This is because recitation of the Qur’an and all the other things that are not permissible during major ritual impurity become unlawful for him until he takes a purificatory bath.  Recitation of the Qur’an is permissible for a person who performs dry ablution and prays, then again performs dry ablution for either experiencing minor ritual impurity or for another obligatory prayer and the like.