Is giving da’wah mandatory upon the woman?

Question: Is giving da’wah mandatory upon the woman, and in which field does she call?

Answer: It is incumbent that we understand a principle and it is:

That which is established in regards to the men then it is applicable to the women (also) except with proof which points to (the fact that it does not apply to the women but rather only the men). And an example where the proof is specific is:

‘Aishah (رضى الله عنها) said:

“O Messenger of Allaah! Is Jihaad binding upon the women?”

So he said:

“Jihaad is binding up them, that which entails no fighting; Hajj and Umrah.” (Musnaad Imaam Ahmad and Sunan of Daruqutni)

And this shows that Jihaad, and it is Jihaad of the enemies (of Islaam), is mandatory upon the men and not mandatory upon the women. And likewise the Prophet (صلى الله عليه وسلم) said:

“The best rows for the men are the first ones and the worst rows are the last ones. And the best rows for the women are the last ones and the worst rows for them are the first ones.” (Muslim)

So the principle is that whatever is established in regards to the men, then is applies (also) to the women from the commandments and prohibitions. And that which is established in regards to the women, then it (also) applies to the men, and for this, whoever accuses a man (of fornication), it is incumbent that he be punished with eighty lashes along with the fact that the verse was (specifically) for those men who accuse chaste innocent women (of fornication). As Allaah the Most High said:

“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes…” – An-Nur (24):4

Then we look at giving da’wah to Allaah, the Mighty and Majestic. Is it specific to the men or is it a general, collective (effort shared by both women and men)? And that which is clarified from the book of Allaah and the Sunnah of His Messenger (صلى الله عليه وسلم) is that it is a general, collective (effort). But the field of da’wah for a woman is not like the field of da’wah for a man. So the woman gives da’wah in a woman’s gathering and not in the gathering of men. So she gives da’wah in the field which, it is possible (Islamically) for her to give da’wah in. And it is in the gatherings of women, whether it be in the schools or in the masaajid.

Reading from the books of tafseer while in the state of impurity

Question: I read some of the books of tafseer like the book Safwat ut-Tafseer while I am in the state of ritual impurity… like my monthly period for example. Is there any harm and sin upon me for doing so?

Answer: There is no harm upon the menstruating and bleeding woman to read the books of tafseer nor is there any harm in reading the Qur’aan with the exclusion of touching the actual book in accordance to the most correct statement of the Scholars.

As for the one who is in a state of impurity then there is no reading of the Qur’aan absolutely until a full ritual bath (ghusl) has been taken and they are then able to read the books of tafseer and hadeeth and other than these two without reading what is in the Qur’aan.

This is what has been established by the Prophet (:pbuh:) that he would not prevent one from reading the Qur’aan except for the one who was in the state of ritual impurity and in one narration from him (:pbuh:) he said in a narration related by Imaam Ahmad with a chain of narration that is Hasan:

“As for the one who is in a state of ritual impurity then there is no verse.”