Is It Ok To Read Quran While Lying Down? Trust The Answer

CAN A WOMAN STAY IN THE MASJID DURING THE PEOPLE?

CLICK HERE for the video answer. The 2 OPINIONS of the scholars:

1) NO, SHE CANNOT STAY IN THE MASJID UNLESS SHE COMES OVER FOR A NEED (MAJORITY) Evidence:

– The junub (sexually impure person after sexual intercourse) is expressly instructed in the Koran (Nisa: 43) not to remain in the mosque. And the junub is analogously similar to menstruating women because they both have an impurity that requires ghusl.

– Rasulullah (S) said to tell all women (menstruating and non-menstruating) to come for Eid prayer, but he said: “Let the menstruating women avoid the prayer place.”

-Rasulullah (s) said: “The Masjid is not permitted to menstruating women or persons who are in a state of Janabah (sexual impurity).” 2) YES, SHE CAN STAY IN THE MASJID

(Minority opinion by Ibn Hazm, Al-Muzani, a scholar of the Shafi’I Madhab, Dawud Ad Dhaahiri, and modern scholars like Shaykh Yusuf al Qardawi and others) Evidence:

– The Hadith mentioned above (“The Mosque is not permitted for menstruating women or anyone who is in a state of Janabah (sexual impurity)”) was classified as Da’if (weak) by Shaykh al-Albaani and other scholars , hence it is not permissible to make a fiqh decision based on a weak hadth.

– The ayah that speaks about the junub cannot be applied to the menstruating women because they are not analogous.

When Aisha has her period during Hajj, Rasulullah (S) would say to her, “Do everything but do no tawaf of the kabah,” indicating that she could stay in the kabah and do worship, dua, etc.

-A freed slave erected a tent and lived in the mosque. And Umm Mihjaan (the caretaker of the Masjid) regularly attended to the Masjid and was not instructed to avoid her during menstruation.

– Therefore, these scholars are of the opinion that if it was really impermissible for a woman not to be in the mosque, there would be an authentic direct hadith or ayah about it, since women around the messenger were regularly menstruating. The evidence presented by the majority is not strong enough to make it haram for them to remain in the mosque.

CAN A WOMAN TRAVEL ALONE?

CLICK HERE for the video answer. Did you know that the Prophet’s (sws) wives traveled together WITHOUT a mahram from Medina to Mecca to do Hajj? In short – there are two opinions on this subject. 1) No, she must have a mahram. 2) Yes, she can as long as her safety is assured and she uses safe public transport where others are around.

CAN I DO 6 SHAWAL BEFORE I TASTE FAST?

CLICK HERE for Video Response Rasulullah (S) said, “Whoever fasts during the month of Ramadan and then follows it for six days of Shawwal will be (rewarded) as if he had fasted all year.” [Muslim] I CAN 6 SHAWAL BEFORE DO MY RAMADAN DO YOU TASTE FASTING? 2 Opinions of Scholars: 1) NO, COMPLETE RAMADAN FASTING FIRST: Some scholars including the Hanbalis say that one must first complete the obligatory fast of Ramadan before doing any other voluntary fasting, since obligations are more important than voluntary fasting and because the hadith says, “Whoever follows Ramadan FAST and then 6 of shalal…”, indicating that one must finish all 29/30 of Ramadan first. Some of this group say that if one cannot make up the whole of Ramadan in Shawal, then they can complete their 6th Shawal next month (Dhul Qa’dah). 2) YES YOU CAN DO 6 SHAWAL BEFORE RAMADAN:

The other opinion of scholars (including the madhhab of Hanafi, Shafi, Maliki) is that the obligation to complete Ramadan is an obligation that is given a longer period of time to be fulfilled. So since there is a wide period of 11 months to end the Ramadan fast, it should NOT be limited to ending it in the next month (Shalal). Shawal is a limited time and Ramadan is given a long time and hence it would be permissible to fast 6 shawal first as long as Ramadan fasting is done in the next 11 months. This is from the mercy of Allah giving us a long time to make up all Ramadan fasts. The priority we have in the Serah is that of Aisha (R) who said that she made up her fasts in Ramadan regularly in the month of Shaban, which is the month just before Ramadan. But she is also known to perform many voluntary fasts throughout the year. Scholars conclude that she therefore considered it acceptable to voluntarily fast EVEN when the Ramadan catch-up fast was not completed. It is also very difficult for women to catch up on Ramadan fasting (maybe 7-8 days) and shawal (another 6 days) within a month – because obviously their menstruation will come (maybe 7-8 days). That almost requires her to fast another FULL month minus her period just to reach Shawal. And that is definitely a big difficulty. **The majority of scholars say that one cannot combine fasting Shawal and Ramadan with one intention. They should be separate intentions and separate days. ATTENTION: Know yourself! If you find it difficult to make up your fast, GIVE Ramadan fasting priority over Schalal fasting, because an obligation is like a debt! May Allah allow us all to fast the 6 of Shawal to get the reward for a whole year! amine

CAN WOMEN READ/TOUCH THE QURAN DURING THE PEOPLE?

CLICK HERE for the video answer. RECITTING THE QURAN – There are 2 opinions:

1) She CANNOT read/recite Quran.

Most scholars prohibit women from touching the Qur’an based on the hadith “The menstruating woman and the one who is in a state of sexual impurity (janaabah) should not recite anything from the Qur’an.” 2) She CAN read the Qur’an/ recite.

This is the opinion of Ibn Taymiyyah, ibn Qayyim, Imam Malik, Bukhari and an opinion of Imam Ash Shafii and many other scholars. Their argument is that the hadith mentioned above is daif (weak). In fact, the hadith is considered weak by almost all hadith scholars and therefore cannot be used to make a fiqh decision. Thus, women can recite or read the Qur’an, either from memory or from the Qur’an Mushaf (Book) itself. Touching the Qur’an Scholars of fiqh agree that one who is not purified CANNOT touch the Qur’an because Allah im Qur’an says: “No one may touch it except the purified” (Waqiah: 79). This includes the junub (sexually impure), the menstruating woman, and someone without wudhu. So how can she read the Koran?

1) Use a barrier (glove, towel, pen) to keep your hand from directly touching the Qur’an

2) Read it from a tablet or phone as these are not considered as Quran but as devices containing the Quran.

3) Read a book that contains tafseer/translation – as this is not considered a Quran mushaf (book) either. Even if it contains the Arabic, if half is Tafseer/Translation, it is permissible for an impure person to hold it.

FAQ on WOMAN FASTING

The ḥaiḍ (حيض Menses) is the religious condition of menstruation in Islam.[1][2] Menstruation refers to various purity restrictions in Islamic sexual jurisprudence.[3][4]

According to the hadith, Muslim women who have menstrual bleeding are exempt from fasting during Ramadan[5] but must make up for it after menstruation. This was established by hadiths that discouraged many women from praying during their menstrual period.

It is not permissible for a man to have sexual intercourse with a woman who is menstruating. This is written in verse 2:222 of the Quran

And they ask you about menstruation. Say: It is a damage (painful situation); therefore keep away from women during the menstrual period, and do not approach them until they are cleansed; Then when they have cleaned themselves, go in to them as Allah has commanded you. verily Allah loves those who turn much (to Him) and He loves those who purify themselves. Quran 2:222[6]

Verse 2:222 in the Qur’an implies that sexual relations are forbidden during menstruation. But it does not mention prohibition prayers, however it is mentioned in the hadith that states that women should not pray during menstruation and that they do not have to make up the missed prayers during this time.[7][8][9 ] God requires prayer, to help people stay on the good path, away from bad deeds. Despite the verse saying to “separate the women” and “not go near them,” various hadiths indicate that Muhammad considered this to refer only to sexual intercourse. Hadith are not considered as reliable as the Qur’an, but there are various indications that Muhammad said that the verse mentioned above meant only sexual intercourse, and that Muhammad interacted with his wives while they were menstruating. A hadith mentions that Muhammad would lie on his wife Aisha’s lap and recite the Qur’an when she was menstruating. All of these Hadith are classified as Sahih, meaning they can be trusted.[10]

It is forbidden for a man to divorce a menstruating woman while she is menstruating. Women are to maintain proper hygiene and should not engage in prayer. They don’t have to catch up on the prayers they missed during menstruation. After menstruation, women must perform a ritual purification (ghusl).

See also[edit]

References[ edit ]

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Islamic procedure of washing body parts with water before formal prayers

For the administrative district in Gansu, China, see Wudu District. For the language spoken in Togo, see Wudu language

Wuḍūʾ (Arabic: الوضوء al-wuḍūʼ [wʊˈdˤuːʔ]) is the Islamic process of cleansing body parts, a type of ritual purification or ablution. The 4 fardh (mandatory) acts of wudu consist of washing the face, arms, and then wiping the head and feet with water.

Wudu is an important part of ritual purity in Islam. It is governed by fiqh (Islamic jurisprudence)[1], which establishes rules of hygiene and defines the rituals that make up it.

It is usually performed before prayers (salah or salat). Activities that invalidate wudu include urination, defecation, gas, deep sleep, light bleeding, menstruation, childbirth, and intercourse.[2]

Wudu is often translated as “partial ablution” as opposed to ghusl as “complete ablution” in which the whole body is washed. It also contrasts with tayammum (“dry washing”), which uses sand or dust instead of water, mainly due to water scarcity or other harmful effects on the person.[3] The purification of the body and clothing is called tahara.

Basics of wudu[edit]

Quran [ edit ]

Qur’an 2:222 says, “For God loves those who turn to Him constantly, and He loves those who keep themselves clean and pure.”[2:222] The Islamic Prophet Muhammad said that “cleanliness is half of faith .”[4]

Fiqh (Islamic jurisprudence) [ edit ]

Wudu in itself is a mustahabb (recommended act) in Islamic rites, but it becomes obligatory under special conditions such as daily prayers (salah) and tawaf and worship.[5]

Description in Hadith[ edit ]

Wudu in the hadith Abu Hurairah related to the Day of Resurrection that Muhammad, when asked if he would be able to recognize Muslims, said: “Yes, you would have a mark that other people will not have me with a white blaze on your foreheads and white spots on your feet because of the marks of washing.”[6]

Abu Hurayra said: “I have heard a Prophet (may peace be upon him) say: “In a believer, adornment would reach the places where ablution reaches.”[7]

Uthman explained that Muhammad said: “Whoever performed ablution well, his sins came out of his body, even from under his nails.”[8]

‘Umar narrated that Muhammad said: “None of you do wuḍū’ and do wuḍū’ thoroughly – or adequately – and then testify: ‘There is no god but Allah alone without a partner and I testify that Muhammad is Allah’s Messenger’, without the eight doors of the garden opened to him that he may enter through whichever of them he will.”[9]

Performing wudu from large bodies of water[edit]

In numerous hadiths of Ja’far al-Sadiq it is mentioned that it is permissible to do wudu with water that is not overpowered by the smell of dead animals. If there is a dead animal, it is recommended to take wudu from the opposite side of the animal’s location.[10] He also said it is permissible to take wudu from the pools between Mecca and Medina, where people perform ghusl, dogs and beasts drink, and animals die, as long as the water level is at least knee-deep.[10]

Performing wudu from a well[edit]

It was narrated from Ali al-Ridha that if a drop of urine, blood or animal feces falls into a well, one must remove about ten buckets from it before performing wudu. When the feces have dissolved in the water, forty to fifty buckets must be removed. Ja’far al-Sadiq has also mentioned that if an animal falls into the well and is not dissolved in it, five to seven buckets of water are removed from it or until the smell or taste of the water changes. However, if the animal is bleeding or has an open wound, one must pull out thirty to forty buckets before cleaning it for wudu. If a camel dies in the well or wine is poured into the well, all the water must be drained.[10]

Ritual Requirements[edit]

Types of water[ edit ]

allowed

The water of wudu must be mutlaq, meaning pure or unmixed (not necessarily chemically pure). The name of a liquid usually thought of as water by individuals.[11]

Melted snow or hail

Water from oceans, lakes or ponds.

well water or well water

Forbidden

Green water (green water usually means dirty water)

Water from trees or fruits

Water that has urine, blood, stool, or been touched by an animal or a dead animal

Water used by Wuḍūʾ or Ghusl (according to the Hanbali school of thought)[11]

There are other actions performed during Wuḍūʾ and the detailed actions of Wuḍūʾ can be classified into 3 types:

Farā’id according to Sunni Muslims[edit]

According to Sunni Muslims, the Qur’anic mandate for wudu comes in the sixth aya of Sura 5. The aya was translated by Muhammad Muhsin Khan, Rashad Khalifa, Abdullah Yusuf Ali, Pickthall and Maulana Muhammad Ali as follows. Note that these scholars’ translation refers to the washing of the feet.

O you who have believed, when you rise up to prayer, wash your face and forearms to the elbows and wipe your heads and wash your feet to the ankles. And when you are in a junub state, then purify yourself. But if you are sick or traveling or one of you is coming from the place of relief or you have contacted women and cannot find water, then find clean soil and wipe your face and hands with it. Allah does not intend to cause you trouble, but He intends to purify you and complete His favor upon you so that you may be grateful. Al-Ma’ida, Sura 5, Ayah 6[12]

Referring to the above verse, Sunni schools of thought agree that the following four acts are obligatory in wudu (farā’id, also known as faraid, is the singular of fard, meaning ‘obligatory ritual duties commanded by God. Generally refers to the five daily prayers, almsgiving, fasting and pilgrimage”),[13] i.e. necessary for the validity of wudu:

washing face washing both arms [dubious discussion] from fingertips up to and including elbows wiping head. However, there are different opinions about the sufficient portion. Wash both feet up to and including the ankles.

The obligation of the following acts is debated among Fiqh schools of thought, although when not considered obligatory, they are considered recommended:

Intention, i.e. deciding in one’s heart to perform wudu as an act of worship and not as an ordinary purification activity. This is obligatory in the Maliki, Shafi’i and Hanbali madhhab schools.

Perform wudu in sequential acts, i.e. there should be no lengthy pauses during the ritual. This is considered obligatory in the Maliki and Hanbali schools.

Performing the actions of the order of wudu i.e. washing the face, then wiping the arms, wiping the face and finally washing the feet. This is obligatory in the Shafi’i and Hanbali schools.

Rubbing the washed organs when washing. This is compulsory in the Maliki school.

It is not enough to stroke your feet with a wet hand. Under certain conditions, masah can be performed over leather shoes known as khuffs.[14] This is confirmed in several

Narrated by Abd-Allah ibn Amr: “…we were just rubbing our feet with wet hands (not washing them thoroughly), so he addressed us in a loud voice and said two or three times: ‘Save your heels from the fire .’. “[15] Narrated by ‘Ubaid Ibn Juraij: “…and he used to perform ablution while wearing the shoes (i.e. washing his feet and then putting on the shoes).”[16] Narrated by Yahya Al-Mazini: ” “Can you show me how the Apostle of Allah performed ablution?” …and washed his feet (up to the ankles).”[17] Narrated from ‘Amr: “…and then he washed his feet up to to the ankles.”[18] Narrated from Humran: “…and washed his feet up to the ankles…”[19] Narrated by ‘Amr bin Yahya: “…and washed his feet up to the ankles …”[20] Narrated by ‘Abdullah bin Zaid: “. ..and washed his feet (up to the ankles).”[21]

Farā’id according to Shia Muslims[edit]

Muslims who perform ablution before salat or other prayers

Shia Muslims also believe that the Qur’anic mandate for wuḍūʾ comes in the sixth ayat of al-Ma’ida, the 5th sura. The Ayat was translated by Muhammad Habib Shakir as follows. (Note that this scholar’s translation refers to wiping the feet.)[22]

Oh you, who believe! when preparing for prayer, wash your faces and your hands (and arms) up to the elbows; Rub your heads (with water); and your feet to the ankles. When in a state of ceremonial impurity, bathe your whole body. But when you are sick or on a journey or any of you come from nature offices or you have come into contact with women and cannot find water, then take clean sand or earth and rub it on your faces and hands, Allah willing do not get you into trouble, but make you clean and complete His favor upon you so that you may be grateful. Al-Ma’ida, Sura 5, Ayah 6[12]

Wash your face once or twice with your right hand.

Wash both arms, including elbows, once or twice (left hand washes right arm, then right hand washes left arm).

Wipe a quarter of the head with the water remaining on your right hand.

Wipe both feet once until the water remains on both hands (right hand, right foot, left hand, left foot).[5]

Mustahabbāt (recommended actions) [ edit ]

A handful of mustahabb acts (recommended and meritorious, but not required) intended to enhance wuḍūʾ. If any of these acts are omitted, the wuḍūʾ is still considered valid.

Reciting the Shahadah after ablution.

after washing. During wuḍūʾ one should not engage in worldly conversations.

Choosing a clean place for ablution.

Don’t waste water in the ablution.

Start with the right side and then the left.

Doing any dhikr that brings you closer to Allah like Istighfar or any other dhikr you like.

Alternatives [edit]

Muslims who are unable to perform the prevailing form of ablution due to skin disease, disability, or lack of clean water, etc., are recommended to perform tayammum, sometimes called “dry ablution”, using sand or dust instead of water [3] Such an alternative form of ritual purity can also be accepted in cases where hypothermia is feared in cold weather.[23]

Tayammum must also be performed when one is defiled (on Janabah) and has failed to perform ghusl, and is authorized under certain circumstances.[24]

performance [edit]

Wudu in Sunnism[edit]

Sunni Muslims state the following:[25]

(Make sure all parts of the body to be washed for wudu are completely wet before proceeding to the next part.)

Begin by making niyyah (intention) to perform wuḍūʾ and cleanse the mind, body and spirit of their impurities.

(Intention) to perform wuḍūʾ and cleanse the mind, body and spirit of their impurities. recite Bismillah. (Correction: Just think “Bismillah” because it’s not appropriate to mention the name of Allah in the bathroom.)

. (Correction: Just think “Bismillah” in your head because it is not appropriate to mention the name of Allah in the bathroom.) Wash the right hand up to the wrist (and between the fingers) up to three times (three times is Sunnah, but once is fard/mandatory), then similarly for the left hand.

Next, gargle with water in your mouth and spit out the water (up to three times). Brush teeth with a miswak if available (this should be done before wudu, before rinsing the mouth or just before salah); It is recommended to use a miswak after consuming milk or consuming any kind of fats

Some water should be taken in the right hand and sniffed into the nostrils three times, and then blown out (especially after waking up from sleep). The left little finger should be used to clean the right and left nostrils (respectively) after each flush.

Wash the entire face (from the hairline to the beard *if applicable*, making sure to run your fingers through the beard). When strands of hair fall across the face, do not push them to one side as it is sunnah to pat wet hands over the strands. Wash face up to three times (but once is mandatory).

Wash the entire right arm, including the hand, up to and including the elbow (up to three times); then the left arm (up to three times). Run the fingers of one hand between the fingers of the other hand to ensure no part is left dry. Rings and bracelets should be removed to ensure no part of the hands is dry, and this also applies to certain types of earrings.

Then perform masah. Wet hands should be run all over the hair and through the hair to the ends of the hair; then (without washing hands) the index fingers of the right and left hands should be used to clean the crooks of the right and left ears (simultaneously), and in the same process the thumbs should be used to clean the back of the ears ; One must not make a masah over a Muslim head cap.

Make masah over a muslim head cap. Starting with the right foot, wash both feet three times from toes to ankles inclusive. Be sure to clean between the toes of both feet, starting with the pinky toe of the right foot and ending with the pinky toe of the left foot.

After Wudu it is recommended to recite Durood or the Shahadah

“Ashadu ʾan lā ʾilāha ʾilla -llāhu, wa-ʾašhadu ʾanna muḥammadan rasūlu -llāh.” Then one can recite this dua: “Allahummaz aal-ni minttwwabi-n waz-aal-ni minal mu-ta-tahhirin”[26]

Offer two rak’at if or when your wudu has been improperly performed.

The procedure for tayammum is slightly different.

Invalidity[edit]

In theory, one can perform a wuḍūʾ for salat and that wudu would be considered valid for the rest of the day unless you nullify it in a specific way. Muslims believe that certain acts invalidate wudu (often referred to as “breaking wudu” and “losing wudu”), although the Qur’an does not explain most of these and rules vary from school to school. According to the Hidden Pearls website

During the research and production of this video and blog post, we came across so many conflicting opinions about what breaks wudu and what doesn’t. Unfortunately, the various schools of thought diverge widely on this issue. Especially in the cases where general bleeding and vomiting were ruled, we were even surprised that there doesn’t seem to be a right answer.[27]

According to Sunni Muslims[edit]

According to Sunni Islam, the following invalidates wudu:[26]

Slow wave sleep while lying down.

Sleeping with Support – Sleeping standing or sitting without any kind of support does not break wudu. [26]

loss of senses.

fainting.

defecation or urination.

Olfactory or audible flatulence.

Emission of seeds (ghusl is required).

Vomiting – Swallowing vomit contains water or pus or blood or food voids wudu, vomiting contains cough and does not break wudu.

Touching the privates with bare hands (not according to the Hanafi Madhhab).

Blood or pus leaves the body so that it leaves the exit point (however, if blood or pus exits from the genitals, lots of wuḍūʾ breaks). Note that bleeding except private parts does not invalidate wuḍūʾ according to Shafi’i madhhab.

According to Shia Muslims[edit]

According to Shia theology, the following invalidates wudu:

when waste or matter leaves the lowest extremities of the body, the anus and urethra, either as feces, urine, semen, or gas. For wudhu to be invalidated by flatulence, one must actually hear or smell the passing, otherwise it is not considered invalid.

when one falls into a deep sleep in which he has no waking consciousness. [10]

anything that leads to unconsciousness, such as B. Insanity, drunkenness, anesthesia. [28]

anything that requires ghusl, such as junub and touching a corpse under special circumstances.[29]

Burping and vomiting do not invalidate wudhu, but it is strongly recommended that the person rinse their mouth after the latter. Bleeding is also not considered invalid wudhu as Ja’far al-Sadiq clarified in the hadith that a bad wound is not a reason to repeat wudhu. This concept extends further to parasites that can exit the body through the two extremities.[10] Cutting one’s hair or nails does not invalidate wudhu, but one should wipe the area with water.[10]

See also[edit]

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As part of the “Islamic Manners” series, we teach our children the manners and rules of dealing with the Holy Qur’an. We also talk about some of the essential manners like “reading the Quran without wudhu” and the right way to read.

Children must be taught that the Holy Quran is not an ordinary book and that one cannot treat it as one pleases.

Related: If you are trying to teach your child to read Holy Quran, read this post about how to teach him Quran with love.

While raising my children, I came across some common behaviors when it comes to the Qur’an. When they see their mother or a family member reading the Koran, they want to read it too. They will take your book away from you or demand that they want it. The fascination is natural because when they see the way you dress or sit while dealing with the Qur’an, they know that this book is something special.

They will carry the book away after pulling it out (standing on a stool on a chair!!) and try to read even though they can’t read yet. 😀 They can recite the little suras they know from memory.

For this reason it is important that you sit down and explain that the Holy Quran is unlike any book. You have to remind them every time how to use it, how to sit properly and read the Qur’an and also where and how to put it.

By teaching the etiquette of dealing with the Qur’an, we aim to have a positive impact on them. We don’t want them to feel that touching it is haram (forbidden)! It is not.

This post is part of the A-Z series of Akhlaaq – Islamic Manners for Children. We made this series as part of Ramadan for Kids.

Would you like to educate your children through positive parenting methods? Our family rules chart will help you create a positive and peaceful home where children and adults treat each other with respect. Just sign up below to have it sent straight to your email inbox.

The way of reading and dealing with the Holy Quran

Here are a few things to talk about:

Wudhu (ablution) is necessary when touching or reading from the Qur’an. It is not necessary to recite from memory, but it is recommended that you be in a state of Wudhu.

It is not necessary to recite from memory, but it is recommended that you be in a state of Wudhu. Dress appropriately when reading. Boys wear a hat and girls wear a hijab.

Boys wear a hat and girls wear a hijab. Be quiet when the Quran is read. It’s the Word of God.

Listen carefully – When someone recites, pay attention. It’s not enough that you’re silent. You have to listen or leave the room so you don’t disturb the reader.

– If someone recites, pay attention. It’s not enough that you’re silent. You have to listen or leave the room so you don’t disturb the reader. Start with “Tauz”; and “Tasmie”. Tauz is (aoodhubillahi minashaytan nir rajeem) and Tasmia means “bismillah arrahman nirraheem”.

Tauz is (aoodhubillahi minashaytan nir rajeem) and Tasmia means “bismillah arrahman nirraheem”. Finish Reading Quran with Saddaqallahul Adheem. (meaning: Allah has spoken the truth).

(meaning: Allah has spoken the truth). Read in a good voice with proper tajweed. Sing and don’t cry! Mentioned in the Quran – This is why we learn the correct rules (Tajweed) of the Quran. One should stop where one has to, not read so fast that no one understands what is being said. Read so that even those who do not know the verses can hear and understand the words. (Not necessarily understanding the meaning, but knowing which words are being said.)

Sing and don’t cry! Mentioned in the Quran – This is why we learn the correct rules (Tajweed) of the Quran. One should stop where one has to, not read so fast that no one understands what is being said. Read so that even those who do not know the verses can hear and understand the words. (Not necessarily understanding the meaning, but knowing what words are being said.) Where to place the Quran. Don’t just keep somewhere; put it back in its place. Do not place it on the floor or in a place where it can fall or on an unclean surface. Place on a shelf or table. You can also use a Quran shelf (Rehal) or even a pillow/pad.

Don’t just keep somewhere; put it back in its place. Do not place it on the floor or in a place where it can fall or on an unclean surface. Place on a shelf or table. You can also use a Quran shelf (Rehal) or even a pillow/pad. Always treat it with respect and love. It’s the book of God.

. It’s the book of God. Do not scribble – No, you must not write the date or scribble in the edges.

– No, you must not write the date or scribble in the margins. It is no ordinary book – it is the book of God. You should keep it on a Quran shelf, table or pillow.

– It is the book of God. You should keep it on a Quran shelf, table or pillow. Sit properly while reading. It is permissible to lie down or recline (according to some madh’habs – check yours), but we must teach our children that they cannot lie on their stomachs while reading the Qur’an. 🙂

These are just some of the things I’ve talked to my kids about. You can choose what needs to be discussed based on your child’s age and understanding.

Related:

DO YOU WANT TO RAISE CHILDREN TO PRAY SALAH WITHOUT NAGGING? We use this salah table for our family. Every time I pray salah I make dua for myself and my children. My husband does the same. The difference was an eye opener!

Get this FREE printable Salah Chart (available in two colors). Success! Now check your email to confirm your subscription. Don’t forget to “whitelist” my emails by dragging them to the “Primary” or main folder in your inbox. Speak soon, Aysh

Hijab is an Arabic word directly translated as “barrier”. Many would recognize that the word means the headscarf that Muslim women wear for religious belief. Others would describe it as a tool of oppression in a patriarchal society aimed at policing women’s bodies. City High is home to a growing Muslim student population, some choosing to dress modestly and others not.

Contrary to popular belief, the hijab is not just a physical object but rather the concept of both inner and outer modesty. It does not stop with covering the hair. There has been much dispute within the Muslim community as to whether or not covering the hair is obligatory (fard) to fulfill the requirements of Islam. If this is indeed the case, then it would be unlawful (haram) in belief not to cover the head.

Feda ElBadri ’21 is a Muslim woman who chooses not to cover her hair in public.

“To me, [the concept of] hijab is modesty,” ElBadri said. “I don’t want it to seem like everything I do on the outside somehow shows who I am on the inside. I don’t think the way we behave and how we come across to other people means in any way that we’re good or bad.”

Still, many Muslim women who cover their hair in hijabis draw confidence and strength from their headscarves.

Nadal Elmak ’21 believes that covering hair is fard and started covering her own hair at the age of twelve. It was a decision she didn’t make without careful consideration.

“I thought, ‘What if people start bullying me for wearing this hijab? And I see other people getting mean comments. Maybe I shouldn’t wear it,'” Elmak said.

Despite her inhibitions, she eventually decided to wear a headscarf to school one day in seventh grade.

“I was nervous. It was really scary and people just stared at you,” Elmak said.

Although three years after that first day in seventh grade, Elmak still has no regrets about her initial decision to cover her hair, she believes it has boosted both her spirituality and confidence.

“I feel like a hijab is protection from other people,” Elmak said, “I don’t need anyone. With the hijab I can speak and feel protected. I feel Allah [God] everywhere with me.”

While Elmak may have had to deal with her fears about how other people perceive her hijab, ElBadri has dealt with misconceptions about her spirituality and commitment to Islam because of her choice not to cover her hair.

“People don’t think I’m Muslim or they think I’m not religious,” Elbadri said. “I cover my hair to pray, and perhaps because for me the hijab is intertwined with communication with God, it will always have that wearer-to-God connection.”

The Muslim community is large, with an estimated 1.8 billion adherents, according to the Pew Research Center. At this size, it should come as no surprise that not all followers of “the world’s fastest growing major religion” believe that covering one’s hair and following the rules of hijab is a required part of belief.

Samina Ali is an outspoken author, Muslim feminist and activist who has written for The Huffington Post and The Daily Beast, among others. Her TEDx talk, What Does the Qur’an Really Say About a Muslim Woman’s Hijab? has been viewed over 3.8 million times since it was first published in early 2017. In it, she describes the hijab as interpreted in modern times as a by-product of misogyny, functioning as a tool to police and protect Muslim women’s bodies in roles subordinate to their male counterparts.

“It is the women who committed the crimes. It’s the women who had these weird ideas in their heads, ideas that actually got them out of the house, into society, in the belief that they could make a contribution, and we all know, honorable women , They stay at home; honorable women remain invisible,” Ali said in her speech.

Muslim women’s relationship to hijab is non-binary. A woman’s perspective on the idea of ​​hijab can change even within her own lifetime. Enter Dina Torkia.

Torkia, better known by her web alias Dina Tokio, is a Youtube personality and social media influencer who first rose to prominence as a modest fashion icon for her hijab tutorials and headscarf.

Torkia, who also made comments condemning the community of Muslims who chose to wear the headscarf as a “toxic cult,” has since received a spate of negative backlash for her public decision. So much so that she was able to create a 45 minute video just by reading the snarky comments on her videos.

Torkia provides a very public and fierce example of the criticism Muslim women face when making decisions about how best to follow their faith. Although doubts about the hijab are not uncommon, many women do not take off the headscarf because of this.

Similar to Elmak, Heibat Ahmad ’21 was in the seventh grade when she started covering her hair.

“I had just got back from my trip from Sudan and saw that all my neighbors and family were wearing them. I wanted to try it and I stuck with it,” said Ahmad.

However, unlike Elmak, Ahmad had doubts after her decision.

“The same day, in seventh grade, I was in the car and was about to be dropped off. I was in the car and I was like, ‘You know, I kind of don’t want to do this,’ but I went in and did it anyway,” Ahmad said.

Neither Ahmad nor Elmak recall ever feeling pressure from family members to cover their hair.

“I think they would be shocked by the change because I’ve been wearing [a headscarf] consistently for four years now, but I think they’d be fine [if I took it off],” Ahmad said.

Ultimately, ElBadri wants Muslim girls to know that they have a choice about whether or not to cover their hair.

“If we say something like ‘All Muslim women should wear hijab,’ what are we going to do? Are we making it a problem for Muslim women who don’t wear hijab?” asked Elbadri. “I value the connection that [I] have with God, with Allah, more than anything. If you feel [covering your hair] strengthens your connection, then do what you are doing. You do it to be a better Muslim, to be a better person. I don’t want you trying to be better for others because at the end of the day it’s about you and your relationship with your religion.”

Hijab Introduction Hijab is an Arabic word meaning barrier or division. In Islam, however, it has a broader meaning. It is the principle of modesty and encompasses both behavior and dress for both men and women. The most visible form of hijab is the head covering worn by many Muslim women. However, hijab goes beyond the headscarf. In a popular school of Islamic thought, hijab refers to the full covering of everything but the hands, face, and feet in long, loose, and opaque garments. A woman wearing Hijab is called Muhaajaba. Muslim women are required to wear hijab in front of any man they might theoretically marry. This means that the hijab is not compulsory in front of the father, brothers, grandfathers, uncles or young children. Hijab does not have to be worn in front of other Muslim women, but there is debate as to what can be revealed to non-Muslim women. Rules of modesty can be interpreted in many ways. Some Muslim women wear full body clothing that only exposes their eyes. Some cover every part of the body except the face and hands. Some believe that only their hair or décolletage needs to be hidden, while others don’t follow any specific dress code. In the English-speaking world, the use of the word hijab is limited to covering a Muslim woman’s head. However, this is more accurately referred to as Khimaar. The khimaar is a convenient solution, usually made of one but sometimes two pieces of fabric, that allows Muslim women to cover their hair, ears and neck while outside the home. Hijab in the sense of veiling can also be achieved by hanging a curtain or placing a partition between women and men so that they can talk to each other without changing their clothes. This was more common in the early days of Islam for Prophet Muhammad’s wives. above

Hijab in the Scriptures What the Quran says about the veil and modesty The Quran makes some references to Muslim dress but prefers to point out more general principles of modest dress. Tell the believing men to lower their gaze and keep their modesty: this will give them greater purity. And Allah is well acquainted with whatever they do. 24:30 And tell the believing women to lower their eyes and keep their modesty; that they should not show their beauty and their adornments except what (usually) must appear of it; that they should draw their veils over their breasts and show their beauty only to their husbands, [a list of relatives], [domestic servants], or little children who have no sense of the shame of sex; and that they should not kick their feet to draw attention to their hidden adornments. And O you believers! Turn to Allah all together so that you may attain happiness. 24:31 Both men and women are commanded to lower their gaze and “keep their modesty.” The most basic interpretation of “keep her modesty” is to cover the private parts, which in women includes the breast (“pull her veil over her breasts”). However, many scholars interpret this arrangement in more detail, using hadith (recorded sayings of Prophet Muhammad) to support their views. Zeenah (ornaments) is another word with numerous meanings. It has been interpreted to mean body parts, beauty, fine clothing, or literal ornaments such as jewelry. (The same word is used in chapter 7:31 – “O children of Adam! wear your beautiful garments at all times and places of prayer…”) The adornment interpretation is supported by the instruction to women not to stamp their feet on themselves to draw attention. It used to be common among Arab women to wear anklets to attract men. The word translated here as veil is khumur, plural of khimaar. According to scholars, the word khimaar has no other meaning than a kind of cloth covering the head. Muslim scholars point out that men’s turbans are sometimes also called khumur. Women during the time of Muhammad wore the khimaar but wore it tied at the back so that their neck and upper chest were visible. This verse is therefore an instruction that the khimaar is now pulled over the chest so that the neck and chest are not bare. According to most scholars, the khimaar is obligatory for Muslim women. The phrase “what must ordinarily appear of it” has been interpreted in many different ways. Among Muslims who use the word Zeenah (jewelry) to refer to body parts, a popular interpretation of this phrase is that women should only display those body parts necessary for everyday tasks. This usually includes the face and hands. Some scholars recommend hiding everything except your eyes. The style of burqa worn by Afghan women even hides the eyes. Muslims who oppose full veil say that if Allah had willed women to hide their whole body, there would have been no reason to tell male Muslims to lower their gaze. But “what must ordinarily appear of it” could be taken to mean the parts of the body shown when wearing ordinary (modest) clothing, the definition of ordinary clothing being deliberately left to the particular time and culture of the believers. This may explain why the Qur’an is not more specific: if God had willed, he could have listed the allowable body parts in as much detail as the list of exceptions to the rule. Some scholars interpret “what must ordinarily appear of it” to mean that if a woman accidentally exposes any part of her body, she is forgiven. Everyone agrees that women are not penalized for breaking the rules when an emergency compels them to do so. Throw their outer garments over their person, O Prophet! Tell your wives and daughters and the believing women to throw their outer garments over their person (when they are abroad): this is most convenient that they should be known (as such) and should not be bothered. And Allah is Forgiving, Merciful. 33:59 This verse is for all Muslim women. An alternative translation is “they should lengthen their dresses”. The word translated here as “outerwear” is jalabib, the plural of jilbab. But it doesn’t necessarily refer to the modern-day garment known as the jilbab. Translators usually represent the word jalabib using generic terms such as cloaks or outerwear. The two most common scholarly interpretations of jilbab are a traveling cloak or cloak and a leaf-like full-body robe similar to the modern jilbab. Some insist that the Qur’anic meaning of jilbab is identical to today’s clothing. Others claim that today’s garment was not developed until 1970 by the Muslim Brotherhood in Egypt. The verse also indicates that the purpose of this dress is for women to be recognized as Muslims and not harassed. It was not very safe for women to go out during this period as they could be mistaken for prostitutes or attacked. Older women The rules are relaxed for older women: such old women who have no prospect of marriage – they are not reproached if they take off their (outer) clothes, provided they do not flaunt their beauty willfully: but they do it is best for them to be humble; and Allah is One who sees and knows all things. 24:60 General Rules The Qur’an gives these general rules that can help to understand how dress and other rules are to be interpreted in modern times. O children of Adam! We have lent you clothes to cover your shame and to adorn you. But the robe of justice, that’s the best. Such are among the signs of Allah that they may receive admonition! 7:26 So clothes don’t have to be drab: it’s okay for both sexes to wear clothes to emphasize beauty and cover nudity. The most important thing is to be humble and righteous. above

History The Muslims of the Prophet’s family were initially lax about female dress in their first century. When the son of a prominent Companion of the Prophet asked his wife Aisha bint Talha to veil her face, she replied: “Since the Almighty has stamped the stamp of beauty on me, it is my wish that the public sees the beauty and thereby recognizes his.” mercy for her. Therefore, there is no way I will cover myself.” Women in the Muslim World, ed. Lynn Reese, 1998 As Islam spread to other countries, local practices, including covering women’s faces, were adopted by early Muslims. However, it was not until the second Islamic century that the face veil became common, first used as a status symbol among the powerful and wealthy. A Screening Curtain When the Qur’an first mentioned the concept of hijab, it was not a veil or headscarf. Hijab was used in connection with a barrier or screen, as in this Qur’anic verse: (…) And if you (the Prophet’s wives) ask for anything you want, ask them in front of a screen: that will make larger ones Purity for your hearts and for theirs. 33:53 In the historical context, this verse seems to have been primarily intended to offer the Prophet’s wives some protection from troublesome visitors and people looking for gossip about them. Gossip and slander were a big problem at the time the verses on the hijab were revealed. A series of verses (from 24:1) came immediately after the Prophet’s wife, Aisha, was accused of adultery and acquitted. above

Awrah Awrah The Arabic word Awrah refers to the parts of the body that must be covered with clothing. Awrah is any part of the body, both male and female, that may not be visible to the public. Aura is interpreted differently depending on the gender of the society one is in. Men Most Muslims accept that for men everything between the navel and the knees is aura and should therefore always be covered. Women Rules for women are more complicated. There are a number of scenarios for women: In front of unrelated men (Muslim or non-Muslim), women must cover everything but their hands and face

In front of close male relatives, aura is the navel to the knee, abdomen and back

In front of other Muslim women, the aura extends from the navel up to and including the knees

Awrah in front of non-Muslim women is a point of contention: some scholars say that women should cover everything but their hands and face. This is to prevent non-Muslim women (who may not understand hijab rules) from describing the hijab wearer’s appearance to other men, then she is allowed to reveal as much as she would in front of another Muslim woman in their presence .

The Hanafi school of thought followed by most Muslims around the world agrees that the feet are not part of the aura and therefore can be revealed. Among other schools of thought, the common belief is that everything but a woman’s face and hands is aura. Scholars who hold this opinion use this hadith to justify it: Narrated by Aisha (the Prophet’s wife): Asma, the daughter of Abu Bakr, entered the Apostle of Allah (peace be upon him) in thin clothes. The Messenger of Allah (peace be upon him) turned his attention away from her. He said: “O Asma, when a woman reaches the age of menses, it does not become her to show her parts of the body except this and that, and he pointed to her face and hands. Abu Dawud, Book 32, Number 4092 N.B.: This particular hadith is considered “weak” (i.e. not reliably attributed) by some scholars, including the hadith collector Abu Dawud. Husband and Wife There is no limit to what a husband and wife can show each other privately. The Qur’an encourages married couples to enjoy each other’s bodies. Individuals in private Islam place great value on modesty, so it is recommended that men and women, even when alone, never be completely naked and cover themselves from the navel to the knees. Exceptions apply where necessary, for example when showering or going to the toilet. above

Other hadiths related to clothing A prohibition on silk clothing Narrated by Al-Bara: The Prophet commanded us to observe seven things: to visit the sick; follow funeral processions; saying to the sneezer: “May Allah bestow His mercy on you” when he says: “Praise be to Allah!”; He forbade us to wear silk, dibaj, qassiy and istibarq (various types of silk clothes); or to use red mayathir (silk pillows). Sahih Bukhari, Volume 7, Book 72, Number 740 The prohibition of silk is a rule that only affects men as it is considered effeminate. Muslim men are also forbidden to wear gold jewelry for the same reason. Some Prohibited Practices Regarding Clothing Narrated by Abu Said Al-Khudri: Allah’s Apostle forbade Istimal-as-Samma’ (wrapping a garment around the body so that one cannot lift its end or take one’s hand off it). He also forbade al-Ihtiba’ (sitting on your buttocks with your knees close to your stomach and your feet apart with your hands encircling your knees) while wrapping yourself in a single garment without having any part of it over your privates . Sahih Bukhari, Volume 1, Book 8, Number 363 Garments that drag or hang low Narrated by ‘Abdullah bin ‘Umar: The Prophet said that on the Day of Resurrection Allah will not look at the person who takes off his clothes (behind him). Imagination. Abu Bakr then said, “O Allah’s Apostle! One side of my Izar hangs low if I don’t take care of it.” The Prophet said, “You are not among those who do it from imagination.” Sahih Bukhari, Volume 7, Book 72, Number 675 Some scholars say that this was said in connection with the time when cloth was expensive would wear clothes that reached to the floor to show their wealth and it was a symbol of wealth and therefore pride. Some Muslim men prefer clothes because of this hadith ending just above her ankles. Hijab and prayer Narrated by Aisha, Ummul Mu ‘minin: The Prophet (peace be upon him) said: “Allah does not accept the prayer of a woman who has reached puberty, it unless she wears a veil.” Abu Dawud, Book 2, Number 0641 , Women must cover everything except hands and face. It is forbidden to cover the face during prayer. Men must cover themselves from the navel to the knee. Cross-dressing Men are forbidden to dress like women or behave like women and vice versa, in such hadiths as this: Narrated from Ibn ‘Abbas: Allah’s Apostle cursed those men who are in the likeness (manners) of women , and those women who are in the likeness of men. Sahih Bukhari, Volume 7, Book 72, Number 773 Concealment During Hajj There is an Islamic tradition that women – and men – should not cover their faces during the Hajj pilgrimage. Some Hadith are used to support this view: Yahya told me from Malik of Nafi that Abdullah ibn ‘Umar used to say that a man should not cover anything above his chin in Ihram. Maliks Muwatta Book 20 Number 20.5.13b Yahya told me from Malik of Nafi that Abdullah ibn ‘Umar used to say that a woman in Ihram should wear neither a veil nor gloves. Maliks Muwatta, Book 20, Number 20.5.15 (Youram is the state of dress and ritual purity adopted for Hajj.) Some Muslims dispute this, citing hadith in which the Prophet’s wives take off their head coverings in the presence of bystanders their faces drew men during Hajj. A Dress Code for Hajj Narrated by Ibn ‘Umar: A person asked the Apostle of Allah: “What should a Muhrim (pilgrim on Hajj) wear?” He replied: “He should not wear shirts, trousers, a burnoo (a hooded cloak), or clothing stained with saffron or wars (a type of perfume). One who cannot find a sandal to wear can wear khuffs, but these should be cut short so as not to cover the ankles Sahih Bukhari, Volume 1, Book 8, Number 362 Revelation of the Verses of Concealment According to this hadith, a man (Umar ibn al -Khattab, later the second Caliph) able to fulfill the commandment for the Prophet’s wives to veil their faces.” Narrated by ‘Aisha: The Prophet’s wives used to go to Al-Manasi, a vast open place ( near Baqia in Medina) to answer the call of nature at night. ‘Umar used to say to the Prophet: “Let your wives be veiled”, but Allah’s Apostle did not. One night Sauda bint Zam’a, the Prophet’s wife, went out at ‘Isha’ time and she was a tall woman. ‘Umar addressed them and said, “I have recognized you, O Sauda.” He said this because he greatly desired that the verses of Al-Hijab (the keeping of ve ils by the Muslim women) be revealed. So Allah revealed the verses of “Al-Hijab”. Sahih Bukhari, Volume 1, Book 4, number 148 above

Men who veil Men who wear the face veil While the issue of Muslim women and the veil attracts much attention, it is often forgotten that there is also a tradition for men to cover their faces. There is ample evidence that the Prophet himself covered his face… when warriors were on horses and camels they covered their faces… so we missed half the story here by focusing too much on women, and perhaps we even misunderstood the importance of veiling women. Fadwa El Guindi, Distinguished Professor of Anthropology at the University of Qatar The veil and turban of the Tuareg tribes of North Africa is a sign of maturity. When a boy becomes a man, the cloth is wrapped around his face and head until only his eyes are visible. Its importance is both religious and cultural. Sufi mystics in Cairo continue a long tradition of veiling when on retreat to isolate themselves from the world. And in the ancient religion of Jainism, both men and women cover their faces when entering the sanctum of their temple. In this audio program, Navid Akhtar meets singer Abdullah Ag Alhousseyni of the Tuareg band Tinariwen, talks to men of different faiths about what the veil means to them, and asks if their stories are changing the way we perceive veiled women. To view this content, Javascript must be enabled and Flash must be installed. Visit BBC Webwise for full instructions Top

Getting your period often means cramps, breakouts, and the impossible mission of satisfying sugar cravings. If you are a Muslim woman, add following a set of rules to the list. As people around the world prepare for Ramadan later this month, there is only one factor to consider: menstruation.

Ramadan falls on the ninth month of the Islamic calendar, which means it begins at the end of May this year. It is a month of intense prayer, reflection and fasting from dawn to dusk to foster a stronger relationship with God. It’s also about discipline and appreciating the blessings in life that too often are taken for granted.

“I think I’m becoming a better Muslim with every Ramadan,” Rose Khan, a 20-year-old New Yorker, told Teen Vogue. “Ramadan also allows me to reflect on how all my actions affect other people because I’m more aware of what I’m doing.”

Rose said she has been celebrating Ramadan with her family since she was 7 years old. According to Faraz M. Sheikh, PhD, an assistant professor in the Department of Religious Studies at the College of William and Mary, legal scholars state the recommended age to begin fasting based on either puberty or physical health.

However, when a woman has her period, the way she observes Ramadan changes.

Menstruation temporarily relieves a woman of a variety of religious duties that are otherwise considered obligatory, including ritual prayers, whether it is Ramadan or not. Men are also asked not to have sex with their wives while they are on their periods. Legal scholars, Sheikh explained, say the Qur’an contains explicit verses forbidding menstruating women from these practices, as well as from fasting and praying during Islam’s holiest month. Menstrual fasting must be made up for as soon as possible.

Period women are not the only group not to fast. The sick and elderly cannot fast for health reasons, and travelers can choose not to fast and make up for it later.

“Because the cessation of menstruation is accompanied by ‘purification’ (often a bath), menstruation is considered an impurity of women for ritual purposes,” Sheikh said. This is similar to ejaculation during sex: neither man nor woman can pray or fast without first taking a full bath.

Sheikh noted that it is commonly understood that this notion of cleanliness does not mean that a woman is spiritually unclean when she is on her period. The rules surrounding periods are not meant to make women spiritually unequal or otherwise marginalize them.

“Those Muslims who look down on, ignore, abandon, or otherwise treat menstruating women as impure in an unrestricted, spiritual-social sense are following cultural mores that are not dictated by religious sources,” he said.

Rose discussed this idea of ​​purity when describing femininity in terms of her religious identity.

related words

Amenorrhea noun a medical condition in which a woman who is not pregnant does not menstruate (= produces a flow of blood once a month)

biological clock noun informal a woman’s need to have children before she reaches a certain age when she is physically unable to do so

cramps noun pain that a woman sometimes gets during her period

Menopause noun the time in a woman’s life when her periods are late and she is no longer able to conceive

Menses noun the monthly flow of blood from a woman’s body. The usual word for it is period.

Menstrual adjective referring to a woman’s period

Menstrual cycle noun the repetitive process in which a woman’s uterus prepares for pregnancy. It ends in a period if she doesn’t get pregnant. The menstrual cycle usually lasts about a month.

Menstruation Verb When a woman menstruates, blood flows from her womb, usually once a month

Menstruation noun the process of menstruation

miss verb When a woman misses her menstrual period, it doesn’t happen

ovulate verb When a woman or female animal ovulates, she produces an egg in her body and can become pregnant

period noun the time about once a month when a woman who is not pregnant menstruates (= loses blood)

Period pain noun British pain that a woman sometimes gets during her period. The usual American word is convulsions.

PMS Noun Premenstrual Syndrome: the pain and uncomfortable feelings some women experience each month just before their period

PMT noun British premenstrual tension: another name for PMS

postmenopausal Adjective referring to the time in a woman’s life after menopause

Premenstrual adjective, occurring in the days leading up to a woman’s menstrual period

Premenstrual Syndrome noun PMS

premenstrual tension noun British PMT

Sanitary napkin noun British a thick band of soft material that women put in their underwear during menstruation (= the time each month when blood flows).

Spotting noun the loss of blood from a woman’s womb between her normal monthly periods

Tampax a type of tampon

tampon noun an object that a woman inserts into her vagina to collect blood during her period (= monthly blood flow)

Written copy of the Quran

Muṣḥaf al-Tajwīd printed with colored letters to facilitate reading Quran printed with colored letters to facilitate reading Quran with Tajwid

A muṣḥaf (Arabic: مُصْحَفْ, pronounced [ˈmʊsˤħaf]; plural مَصَاحِف maṣāḥif) is an Arabic word for a codex or collection of leaves, but also refers to a written copy of the Qur’an.[1] The chapters of the Qur’an that Muslims believe were revealed during a 23-year period in Muhammad’s lifetime were written on various slips of paper during Muhammad’s time. Two decades later, under the third Caliph Uthman ibn Affan, these papers were compiled into one volume, and this collection forms the basis of all written copies of the Qur’an to this day.[2]

In Arabic, al-Qur’an means “the recitation,” and Islam states that it was recited orally by Muhammad after receiving it from the angel Gabriel. The word muṣḥaf is meant to distinguish between Muhammad’s recitations and the physical, written Qur’an. This term does not appear in the Koran itself, although in many verses it refers to itself as a kitāb or book.[3][4]

Some Islamic scholars also use the term muṣḥaf to refer to all revelations contained in the book itself, while using al-Qur’ān to refer to all verses revealed to Muhammad during his lifetime, inclusive those previously repealed and removed from the muṣḥaf final written form as mentioned in some hadiths.[5] For this reason, these scholars say that there is only one possible version of the Qur’an, but several possible versions of the Muṣḥaf.[6]

See also[edit]

Wudu step by step with pictures:

1. The process of performing Wudu begins with Niyyah or intention. This can be accomplished by stilling your mind and becoming aware of the action you are about to perform. You should say “Bismillah” which means “in the name of Allah” before starting wudu.

So what is the meaning of Niyyah? It is an Islamic concept that our actions are done with the intention of pleasing Allah. It is important that your beliefs and behavior as a Muslim match. Intention is an idea that comes from the heart. If we do good to do good, we will be rewarded. If you do good for public praise or to feed your ego, it can be said that your Niyyah was not pure.

Saying Bismillah before beginning wudu, either out loud or quietly in your mind, serves as a mental cue to prepare for the purification ritual. [1,2]

2. Wash both hands. Start with your left hand to wash your right hand up to your wrist. Do this a total of three times. Don’t forget to wash between your fingers. Next, repeat the process and wash your left hand three times.

In the hadith book of Muslim and Jami At-Tirmidhi it says: “And when he washes his hands, all the evil that he has done with his hands disappears with the water – or with the last drop of water – until he becomes free from sin. [3]

3. Use your right hand to scoop up some water and rinse your mouth with it three times. Rinse the water thoroughly to clean your mouth, then spit it out. [4]

4. Rinse your nose three times. Scoop up water with your right hand and inhale or partially sniff into your nose without taking in too much, which makes you choke. Blow out the water with your left hand and repeat this process three times. [4]

It’s important to ensure that the water you use is safe while rinsing your nose for wudu. If you’re from a warmer region of the world, developing or third world country, the water can harbor dangerous bacteria. In order to take proper precautions, if in doubt, it is recommended to boil the water and allow it to cool before rinsing to minimize the risk.

5. Wash your entire face with water. Take a cup of water in your hands and wash your face, starting with your forehead, bringing the water up to your chin and ending with your chin.

It is the Sunna of the Prophet to wear a beard, if one has one, one runs one’s fingers through the beard. If the beard is thin it can be washed thoroughly, otherwise for a thick beard run wet fingers through the hair to remove dirt. [5]

6. Washing the arms. Begin by washing your right arm first, from your fingertips to just above your elbow. The entire arm should be wet, leaving no dry parts. Repeat this three times. [4.8]

It is also important to remove any obstacles that would prevent water from penetrating the skin, for example mud, nail polish, wax or dough. [6]

7. Clean your head. This act is known as “masah” to ritually cleanse your head with a small amount of water. You want to get your hands wet and shake off excess water. Next, run your hands back and forth through your hair, i.e., from forehead to back of head, back to forehead.

Clean your ears inside and out. Use your index finger to wipe dirt or earwax out of the ridges of your ear and use your thumb to clean the back of the ear. This process of wiping your head and ear only needs to be done once.

Any Muslim head covering (kufi/taqiyah) must be removed. Wet hands must actually touch the head. If the hair is braided, there is no need to de-braid the hair. [7] For men with long hair or women, wiping the entire length of hair is not mandatory. Just go up to the front neck, but no further.

8. Washing of the feet. Begin by washing your right foot, covering it from the tip of your toe to just above the ankle. Be sure to wash the entire foot and clean between the toes to remove any dirt that may have built up. Repeat this three times and then do the same for your left foot. [4.8]

Summary of Wudu Steps:

Here is a summary of the steps. It is important that these steps are memorized and performed in this order without long pauses between each step.

Start with proper Niyyah (intention), say Bismillah. Wash your hands three times, starting with your right hand. Rinse mouth three times. Rinse your nose three times. Wash face three times. Wash arms three times, starting with the right arm from the fingertips to just above the elbow. Wipe your head once and clean your ears once. Wash feet three times, starting with the right foot from the tip of the toenail to just above the ankle.

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