you’re on your period?
I have a friend who's mother told her you voice is always Pak. I also know girls who would read the quran using gloves to turn pages.
I never hear people say that you couldn't say dua/recite suras etc....just could not touch the quran directly or do salat/namaaz
reading Qur'an while wearing gloves??
now i've heard it all... here i thought the 'pure' part meant to be internally pure.. not physically.. per khair..
u cant pray any prayer....
and u can NOT touch the Quran even with an inch thick glove....
and that means u cant even read it on the computer....
And what if it just comes out of my mouth by mistake, cos I read kalma, surah Fatiha, Duroodsharif at anytime in the day?
[QUOTE]
Originally posted by armughal: *
u cant pray any prayer....
**and u can NOT touch the Quran even with an inch thick glove....*
and that means u cant even read it on the computer....
[/QUOTE]
i doubt the whole discussion here, but alas, just to bring an argument against this:
suppose the Qur'an is in a desk, are you allowed to touch the door of the closet/desk? if yes, where is the boundary? why can't u touch it with a glove, but are allowed to touch the door?
if no, then the whole argument loses credibility, cuase constanty via the chair ur sitting on, and the floor, upto the closet/desk ur touching the Qur'an
**Praise be to Allaah.
This is one of the issues on which the scholars, may Allaah have mercy on them, differed.
The majority of fuqahaa’ say that it is haraam for a woman to recite Qur’aan during her period, until she is taahir (pure) again. The only exceptions they make is in the case of dhikr (remembrance of Allaah) and phrases that are not intended as tilaawah (recitation), such as saying “Bismillaahi’r-Rahmaani’r-Raheem” or “Innaa Lillaahi wa innaa ilayhi raaji’oon”, or other phrases from the Qur’aan which are repeated as general du’aa’s.
They base their evidence for forbidding menstruating women to recite Qur’aan on several things, including the following:
Menstruation is seen as coming under the rulings that apply to one who is junub (in a state of impurity following sexual intercourse), because both states require ghusl. This is based on the hadeeth narrated by ‘Ali ibn Abi Taalib (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach the Qur’aan and he never prevented anyone from learning it except those who were in a state of janaabah (impurity).” (Reported by Abu Dawood, 1/281; al-Tirmidhi, 146; al-Nisaa’i, 1/144; Ibn Maajah, 1/207; Ahmad, 1/84; Ibn Khuzaymah ??], 1/104. Al-Tirmidhi said: a saheeh hasan hadeeth. Al-Haafiz ibn Hajar said: the truth is that it is the type of hasan hadeeth that could be used as evidence).
The hadeeth of Ibn ‘Umar (may Allaah be pleased with them both), according to which the Prophet (peace and blessings of Allaah be upon him) said: “The menstruating woman and the one who is in a state of impurity (janaabah) should not recite anything of the Qur’aan.” (Reported by al-Tirmidhi, 131; Ibn Maajah, 595; al-Daaraqutni (1/117); al-Bayhaqi, 1/89. This is a da’eef hadeeth, because it was reported by Ismaa’eel ibn ‘Ayyaash from the Hijaazis, and his reports from them are da’eef as is well known to those who are conversant with the study of hadeeth. Shaykh al-Islam Ibn Taymiyah said (21/460): it is a da’eef hadeeth by the unanimous agreement of the scholars of hadeeth. See Nasb al-Raayah, 1/195; al-Talkhees al-Habeer, 1/183).
Some scholars say that it is permitted for a menstruating woman to recite Qur’aan. This is the opinion of Maalik, and one opinion narrated from Ahmad, which Ibn Taymiyah preferred and which al-Shawkaani believed to be correct. The scholars based the following points on this opinion:
The principle is that things are allowed and permitted unless there is evidence to the contrary. There is no such evidence to say that a menstruating woman is not allowed to recite Qur’aan. Shaykh al-Islam Ibn Taymiyah said: “There is no clear, saheeh text to indicate that a menstruating woman is forbidden to recite Qur’aan… It is known that women used to menstruate at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he did not forbid them to recite Qur’aan, or to remember Allaah (dhikr) and offer du’aa’.”
Allaah, may He be glorified and exalted, commands (Muslims) to recite Qur’aan. He praises the one who does so, and promises him (or her) a great reward. No one is excluded from this except the one concerning whom there is solid evidence (daleel), and there is no such evidence in the case of menstruating women, as stated above.
The analogy between the menstruating woman and the one who is in a state of janaabah is made despite the fact that there are differences between them. The one who is in a state of janaabah has the option of removing the “barrier” by making ghusl, unlike the menstruating woman. A woman’s period usually lasts for some length of time, whereas the person who is in a state of janaabah is required to do ghusl when the time for prayer comes.
Preventing a menstruating woman from reciting Qur’aan deprives her of the chance to earn reward, and it may make her forget something of the Qur’aan, or she may need to recite it for the purposes of teaching or learning.
From the above, it is clear that the evidence of those who allow a menstruating woman to recite Qur’aan is stronger. If a woman wants to err on the side of caution, she can limit her recitation to the passages which she is afraid of forgetting.
It is very important to note that what we have been discussing here is restricted to what a menstruating woman recites from memory. When it comes to reading from the Mus-haf (the Arabic text itself), a different rule applies. The correct view of the scholars is that it is forbidden to touch the mus-haf when one is in any kind of state of impurity, because Allaah says (interpretation of the meaning): “… which none can touch except the purified.” [al-Waaqi’ah 56:79]. In a letter to ‘Amr ibn Hazm, the Prophet (peace and blessings of Allaah be upon him) told the people of Yemen: “No one should touch the Qur’aan except one who is taahir (pure).” (Reported by Maalik, 1/199; al-Nisaa’i, 8/57; Ibn Hibbaan, 793; al-Bayhaqi, 1/87. Al-Haafiz ibn Hajar said: A group of scholars classed this hadeeth as saheeh because it is so well known. Al-Shaafi’i said: It is proven by them that it was a letter sent by the Messenger of Allaah (peace and blessings of Allaah be upon him). Ibn ‘Abd al-Barr said: “This letter is famous among the scholars of seerah, and is so well known among the scholars that it does not need an isnaad. It is like tawaatur because the people accepted and recognized it. Shaykh al-Albani said that its is saheeh. Al-Talkhees al-Habeer, 4/17. See also: Nasb al-Raayah, 1/196; Irwaa’ al-Ghaleel, 1/158).
(Haashiyat Ibn ‘Aabideen, 1/159; al-Majmoo’, 1/356; Kashshaaf al-Qinaa’, 1/147; al-Mughni, 3/461; Nayl al-Awtaar, 1/226; Majmoo’ al-Fataawaa, 21/460; al-Sharh al-Mumti’ li’l-Shaykh Ibn ‘Uthaymeen, 1/291)
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)**
:k: listen to dis guy he knows wat he’s talkin about, as ur in impure state u can’t pray namaaz, read quran etc until u reach state of purity again!!! peace 
p.s " i would would like to know, whether or not a muslim girl can keep rooza (fast) during her menstrution period
It’s not allowed according to whatever I know, but Allah :swt: knows best…
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*Originally posted by #let uz chat#: *
p.s " i would would like to know, whether or not a muslim girl can keep rooza (fast) during her menstrution period
[/QUOTE]
nope they can't. That's from "the jurist primer" by Ibn Rushd according to all fiqh/madahabs.
the above 3 ppl: can any of you answer the hypothetical situation i described above
Nesco,
Nescio,
From what I know there's no problem in touching anything else but the Quran when women are on their period.There's a hadith by Aisha in which the Prophet PBUh asked her to give him her prayer rug and she touched it when she was on her peroiod. I also know of some hadith where the prophet also leaned against her or had his head in Aisha's lap while he recited the Quran. I can't remmeber this hadith very well but I assume that it's from these hadiths in which it's just the Quran that should not be touched otherwise it's ok.
As for recitation of the quran I found 2 sources. One from my copy of the Jurist primer by Ibn Rushd that stated that there is disagreement among the jurist (imam malik/hanif/shafi/hanbal) though in general they feel that it is ok. . IN Ibn rush they said that imam malik said it was fine for women to recite the quran but I can't quote the example given here because the book is at home and I forgot it. See below for further info on this that argues it is ok
The Natural Blood of Women
Taken from themuslimwomen.com
Recitation of the Quran During Menses and Post Natal
Bleeding
First of all, the Shariah deals with the sexually
defiled and menstruating women in very different
matters and ways. There are lots of differences
between them:
The sexually defiled can at any time he wishes
remove that state. He/she can make ghusl if there is
nowater then tayammum.
** Menstruating woman can not do such, she is in that
state for as long as Allah (SWT) wills, until her
period comes to an end.**
Recitation of the Quran by menstruating and post-partum bleeding women has been made permissible by the Malikis, Shafis, Hanbalis, Abu Hanifa, and a number of other scholars. There proof being:
Hadith of Bukhari and Muslim concerning the Eid prayer. Narrated Umm 'Atiya (RA):
"I heard Allah's Messenger (SAW) that the unmarried virgins and the mature girls and the menstruating women should come out and participate in the good deeds as well as invocations of faithful believers but the menstruating women should keep away from the Musalla - praying place [Salat (prayers)]. Someone asked (Umm 'Atiya)(surprisingly), "Do you say the menstruating women?" **She replied, "Doesn't a menstruating woman attend 'Arafat (Hajj) and such and
such (other deeds)?" **
Takbeer is a type of remembrance of Allah (SWT) and
supplication is not any different from dhikr.
Hadith of Bukhari regarding Aisha (RA) when she got her menses on the way to Mecca. Narrated ëAisha (RA): "We set out with the sole intention of performing Hajj and when we reached Sarif, (11 k.m. from Makka I got my menses. Allahís Messenger (SAW) came to me while I was weeping. He said "What is the matter with you? Have you got your menses? I replied, "Yes." He said, "This is a thing Allah (SWT) has ordained for the daughters of Adam. So do what all the pilgrims do with the exception of Tawaf (Circumambulation) round the Kaíbah." ëAisha (RA), added, "Allahís Messenger (SAW) sacrificed cows on behalf of his wives."
Pilgrims make dhikr and read Quran. There was no objection from the Prophet (SAW) and he (SAW) actually "told" Aisha (RA) to do so.
Another reason being hardship. A woman might forget what she memorized.
So therefore if there is no text forbidding such an act, one can not conclude that the act is not allowable. The burden of proof is on those who claim that such women can not recite the Quran, and they offer no clear or direct proof.
There is no harm whatsoever in a menstruating woman or post-partum bleeding woman reciting the Quran from their memory without actually touching the Quran.