THINGS THAT WHEN WOMEN ALLOWED AND forbidden menstruating

The things that are allowed for women who are still having periods are:

1. Dhikr-Allah wa ta'ala Subhaanahu-and reading the Koran.

Al-Imam al-Bukhari in his Saheeh (number 971) narrated by sanadnya up to Um 'Athiyah radhiallahu' anha, she said, "We used to be ordered to come out (to the Eid prayer ground, pent.) On the feast to the point we pulled the girl from pingitannya and menstruating women. They are behind the people (the prayer), they bertakbir and pray with takbir and do'anya people in attendance. They expect the blessings of the day and its sanctity. "[1]


'Aisha-radhiallahu' anha-said, "I came to Makkah in a state of menstruation. And I have not had tawaf Ka'ba and between Safa and Marwah sa'i. Then I blend it to the Messenger-sallallaahu 'alahi wa-sallam, he said, "Do as do a pilgrimage, just do not you tawaf until thou holy Kaaba (from the period)." [2]


Two of the above hadith to profit that is prescribed to women menstrual-Subhaanahu dhikr Allah wa ta'ala-, and al-Qur'an includes dhikr as God-Subhaanahu-wa ta'ala says:

"Surely We sent down Adz Dhikr (the Qur'an) and We-the one who will look after her." (Surat al-Hijr: 9)


If a pilgrimage is allowed to read the Qur'an as well as for women menstruated, because of the excluded in the prohibition Prophet sallallaahu 'alahi wa sallam-to' Aisha who is menstruating is thawaf.

Problems reading the Quran for menstruating women is indeed no dispute among scholars. There are allow and do not allow anyone.

Abu Hanifa found bolehnya menstruating women read the Koran and it is a famous opinion in the Shafi'i madhhab and Ahmad, and this opinion is strengthened by Ibn Taymiyyah. They said, "If in this case was lawful. Then it should not be moved to any other except that there is a clear prohibition authentic. "
The scholars suggested jumhur should not be menstruating women to read the Koran, but allowed him to make dhikr of Allah. They mengqiyaskan (or equate) with junub menstruation, when in fact there are no arguments that forbid anyone junub to read the Koran. Strong in this case is the first opinion, and this can be seen in Majmu 'Fatawa 21/460 and Syarhu az-Zad 1/291. [3]
Ash-Shaykh Mustafa al-Adhawi in his book argues for the person who found bolehnya not menstruating woman reading the Koran. At the end of his writings he says, "So the conclusion to this problem is allowed for a woman to menstruate dhikr Allah and read the Koran because there is no clear proof that the hadeeth of the Prophet-sallallaahu 'alahi wa sallam-are banned from it even arguments have come to profit bolehnya (female menstruation) read the Qur'an and dhikr, Allaah knows best. "[4]

2. Recitation prostration.


A woman who was having menstruation, it is permissible for him to do the recitation prostration while listening to the verses of Sajda because it is not a prayer, and not required by the state of purity.

Once, when the Prophet sallallaahu 'alahi wa sallam-read Surat an-Najm, then when he came to the verse Sajdah, he kneeled down and followed by Muslims, idolaters, and class jinn and humans. Imam Zuhri and Qatadah also agree with it as stated in the Mushannaf Abdul Razaq (I/321). [5]

3. Touching Manuscripts.

Al-Hafidh Ibn Hajar in Fathul Bari (1/502) stated bolehnya menstruating woman carrying the Koran and in accordance with the madhhab of Abu Hanifah. Contrary to the opinion jumhur prohibiting it and they stated that bringing the Qur'an in a state of menstruation reduces the glorification of the Qur'an.

Says Ash-Shaykh Mustafa al-'Adawi, "The majority of scholars suggested menstruating woman should not touch the copy of the Koran. But the arguments they bring to define it is not perfect to be the pendalilan. And we view were wallahu a'lam-bahwasannya be menstruating women to touch the copy of the Koran. Here we bring you the arguments used by those who forbid menstruating women touch the Quran. Then we Include the answers to these arguments (to indicate that menstruating women are not forbidden to touch the Mushaf, pent.):

The Word of God-Subhaanahu-wa ta'ala:
لايمسه إلا المطهرون


"It is not touch but those who are sanctified." (Surat al-Waqi'ah: 79).


-Prophet sallallaahu 'alahi wa sallam-:

"It would not touch the Quran except the pure." (Narrated by ath-Thabrani). [6]


The answer to the first proposition: [7]

The first opinion: the majority of commentators argue that what is desired by dhamir (pronoun) in the word of God-Subhaanahu-wa ta'ala: (laa yamassuhu) is a book that is stored in the sky. While (al-muthahharun) are the angels. It is understood from the context of some noble verse,


إنه لقرآن كريم $ في كتاب مكنون $ لا يمسه إلا المطهرون.


"Indeed he is the Qur'an (reading) a noble in the book are saved, it is not touch but those who are sanctified." (Surat Al Waqi'ah: 77-79)


And that confirms this is the word of God-Subhaanahu-wa ta'ala,


في صحف مكرمة $ مرفوعة مطهرة $ بأيدي سفرة $ كرام بررة.


"In the pages that glorified, exalted, purified, by the hands of messengers Honourable and Pious (ie the angels, pent.)." (Qur'an Abasa: 13-16).

This is the opinion of the majority of commentators on this verse's interpretation.


The second opinion: commentary on the verse that desired by al-muthahharun are people who believe. Based on the word of God-Subhaanahu-wa ta'ala, meaning:


"It is only the idolaters are unclean." (Surat at-Tawbah: 28)


And the Prophet-sallallaahu 'alahi wa sallam-:

إن المؤمن لا ينجس.


"Verily Islam is not unclean." [8]


And the Prophet sallallaahu 'alahi wa-sallam forbade traveling with a copy of the land of the enemy, for fear of falling into their hands. [9]


Third Opinion: bahwasannya purpose of the word of God-Subhaanahu wa ta'ala-letter al-Waqi'ah: 79 above is that no one can feel the pleasures and no one can take advantage of him except those who believe.

Fourth Opinion: opinion this is an argument followed by a minority of commentators, they say, "What is meant by al-muthahharun are cleansed of their sins and faults."


Fifth Opinion: al-muthahharun are those holier than hadats large and small.

Sixth Opinion: al-muthahharun are those holier than hadats large (impure).

Those who allow menstruating woman touches the first copy of choosing sides, so there are no arguments in the verse that shows the prohibition for menstruating women to touch the Qur'an. While those who forbid menstruating women touch the Quran pick fifth and the sixth.

And it has been through the explanation that the majority of the commentators interpret al-muthahharun with angels.

The answer to the second proposition. [10]
I did not get a saheeh isnaad, nor a hasan, even approaching saheeh or hasan hadeeth used as the argument for those who forbid menstruating women touch the Quran. Each sanad of this hadith that I get, they are not separated from the conversation. So if this hadith can be lifted to degree or hasan hadeeth with isnaad collects all or not?

In this issue there is a difference of opinion. Ash-Shaykh Albani-rahimahullah-menshahihkannya in al-Irwa '(91/158). When a hadith is considered authentic ones, then the meaning as understood in noble verse above.

Ash-Shaykh Albani rahimahullah-own-when describing the above hadith states that he is 'Tahir' are those who believe in a state berhadats either large or small hadats or in a state of menstruation. Allaah knows best.

4. Attended to the Salaah.

It is possible, even disunahkan to watch and attend Salaah. However, they are prohibited from praying. -Prophet sallallaahu 'alahi wa sallam-said, which means:

"For the girls, virgins and menstruating women come in and out to attend Salaah-. Should they participate witnessed kindness and prayer of the Muslims. But the menstruating women away from the place of prayer. "[11]

5. Sign mosque.


In this issue there is disagreement among scientists, there are allowed and some are not allowed.

Ash-Shaykh Mustafa al-'Adawi bring arguments from both sides and then he merajihkan / reinforce opinions that allow menstruating women into mosques. Here are their arguments:

Proposition that allow:

a. Al-bara'ah al-ashliyyah, meaning there are no restrictions on entry to the mosque.

b. Bermukimnya black woman who used to clean the mosque, in the mosque, in the Prophet sallallaahu 'alahi wa-sallam. There is no description bahwasannya Prophet sallallaahu 'alahi wa-sallam ordered him to leave the mosque when the menstrual period, and there is a hadith in Sahih al-Bukhari.

c. -Prophet sallallaahu 'alahi wa sallam-to' Aisha-radhiallahu 'anha-stricken during menstruation Hajj with him-sallallaahu' alahi wa sallam-which means,

"Do what is done by a hajj except tawaf Kaaba." [12]

In the above hadith Prophet sallallaahu 'alahi wa sallam-did not prohibit' Aisha to go to the mosque, as pilgrims may enter the mosque.

d. -Prophet sallallaahu 'alahi wa sallam-said:

"Verily, the Muslims were not defiled." [13]

e. Atha ibn Yasar said, "I saw some of the Companions of the Prophet-sallallaahu 'alahi wa sallam-sit in a mosque in a state where they have their junub ablution like the ablution of prayer." [14] Thus some scholars mengqiyaskan junub with menstruation.

They also postulate that allow the presence of an expert who spent the night in the mosque shuffah. Among them of course there are a wet dream in sleep. Similarly bermalamnya people I'tikaf in the mosque, did not rule any of them were wet dream to hit impure and among women who are menstruating I'tikaf there.

Proposition that prohibits:

a. The Word of God-Subhaanahu-wa ta'ala, meaning:

"O ye who believe, do not you approach prayer while you are drunk until you know what you say and do are those who junub than just pass until you shower." (Surat an-Nisa ': 43)

They say that what is meant by the word 'prayer' in the above paragraph are places of prayer, the Word of God postulated Subhaanahu-wa ta'ala:

"... Will undoubtedly collapse of places of worship ruhban Christian, public place of Christian worship, prayers, and mosques." (Surat al-Hajj: 40).


They said, "It will collapse collapse blessings meaning places of prayer."

Here they mengqiyaskan menstruation with junub. But Ash-Shaykh Mustafa said, "We do not agree with them because people can immediately junub purification, so that in this verse there is the suggestion to hasten the purification, while menstruating woman can not do that."

2. -Prophet sallallaahu 'alahi wa sallam-to women when he ordered them to go out into the field at the time the land Salaah.

-He sallallaahu 'alahi wa sallam-said (which means), "Let the menstruating women away from mushalla." (Narrated by Bukhari number 324)

The answer to this proposition is that it is' mushalla 'here is' prayer' itself, which is because the Prophet-sallallaahu 'alahi wa sallam and his companions-Salaah in the field, not in the mosque and it has become the whole earth is a mosque for the ummah (the prayer).

3. -Prophet sallallaahu 'alahi wa-sallam his head closer to' Aisha outside the mosque while he was in the mosque, to 'Aisha to comb him and when that' A'ishah was menstruating.

In this proposition there is no prohibition expressly for menstruating women to enter the mosque. While in the mosque itself many-men and the Prophet sallallaahu 'alahi wa sallam-would not like them to see his wife.

4. Commands exist to clean the dirt from the mosque. In this case also there is no strict prohibition for women menstruation. A clear during her menstrual blood is safe from the possibility of soiling the mosque, then it does not matter he sat in the mosque.

5. Hadith the wording:

"I do not justify the mosque for junub nor menstruating women." [15]


However, this hadith Da'eef (weak) because no narrator named Jasrah bint Dajaajah. Then Ash-Shaykh Mustafa al-'Adawi said, "We see no arguments that expressly prohibits authentic menstruating women go to the mosque, and on that menstruating women should enter the mosque or dwell on it." [16]

6. Serving her husband.

From 'Aisha, she said, "Once I've combed hair-Prophet sallallaahu' alahi wa sallam-when I was menstruating." [17]

7. One blanket to sleep with her husband.

From Umm Salamah, he said, "When I sleep with Prophet sallallaahu 'alahi wa sallam in a single fabric, I suddenly menstruation. So I sneak out to take clothes menstruation. Then he said, 'Do you menstruate?' I said, 'Yes, then the Prophet sallallaahu' alahi wa sallam-calling, then I will go back to sleep with him in a blanket. '[18]

Imam Nawawi-rahimahullah-said, "This hadith indicates the permissibility of sleep and lie with a menstruating wife in a blanket." [19]

8. Husband reading the Koran in the lap of his wife, who is menstruating.

From 'Aisha, she said, "Once Prophet sallallaahu' alahi wa sallam-reading the Koran while his head was in my lap and when I was menstruating." [20]

9. Eat and drink with his wife who is menstruating.

From 'Aisha, she said, "Once I drink while menstruating, then give drink to the Prophet sallallaahu' alahi wa sallam-and then he put his mouth right at the place that I drank and then he drank. And I also had a bite of meat with my teeth when I was menstruating, then I give the meat to the Prophet sallallaahu 'alahi wa-sallam. Then he put his mouth right at the former mouth. "[21]


Matters are Haram for Women Menstruation and childbirth

As for the things that are forbidden for women who are menstruating and childbirth are:

1. Prayer and Fasting.

From Mu'adzah he asked 'Aisha, "Why do women menstruate only make up' the fast and make up 'prayer?" Then' Aisha said, "Nothing like this happened to us (when) the Messenger-sallallaahu 'alahi wa sallam- , namely that we are not commanded to change fast and make up 'prayers. "[22]

Imam an-Nawawi said, "The Muslims are agreed that women menstruation and childbirth are not obliged to pray." [23]

2. Berjima '.

God-Subhaanahu-wa ta'ala says, which means:

"They ask you about menstruation. Say: "Menstruation is a shit." Be ye therefore keep away from women during menstruation and do not approach them before they are holy ....... "(Surat al-Baqara: 222)

In interpreting the word "mahidz" first, then the scholars agree that it means that menstrual blood. However, they differed when interpreting the word "mahidz", some to mean menstrual blood, time, place exit (farj). [24]

Prophet said, "Do anything except marriage (ie sexual intercourse)." [25]

So is forbidden for a husband do jima 'with his wife who was having her period. So is forbidden for a wife gives her husband a chance to do so.

Imam an-Nawawi-rahimahullah ta'ala, said, "If a Muslim believes will halalnya fuck women who are menstruating on his cock, then he is convicted apostate infidels. However if he does not believe in going halal, whether caused forget and not aware of any menstrual or he was not aware of the illicit nature of the act or being forced, then he is not guilty and there is no expiation for him. But if he has intercourse with his wife on purpose and he knew that his wife was having her period and she also knows it is haraam, and without any compulsion, he had a great sinner and sin, then it is obligatory for him repent. "[26]

To distribute syahwatnya, husbands are allowed to besides jima '(intercourse), such as kissing, hugging and bersebadan in addition farj area (vagina). However, preferably, do not bersebadan on the area between the center and the knee unless the wife is wearing a veil. According to the hadith narrated by 'Aisha-radhiallahu' anha-, "Never Prophet sallallaahu 'alahi-berkain wa sallam, and he menggauliku am I in a state of menstruation." [27]

3. Thawaf

As the narrative of 'Ayesha-radhiallahu' anha-, "I came to Makkah in a state of menstruation. And I have not had tawaf Ka'ba and between Safa and Marwah sa'i. Then I blend it to the Messenger-sallallaahu 'alahi wa-sallam, he said, "Do as do a pilgrimage, except tawaf around the Ka'bah until thou holy (from menstruation)."