ABOUT THE WOMEN'S LEGAL BLOOD menstrual

In this paper, will be presented three important issues related to women's menstruation, is about whether women should enter into the mosque menstruation, touching and reading the Qur'an.

Can a woman who is menstruating, and sit in the mosque?
Some scholars forbid a woman entered and sat in the mosque with a proposition:
لاأحل المسجد لحائض ولا جنب
"I do not justify the mosque for women who are menstruating and people who junub." (Reported by Abu Daud no.232, al Bayhaqi II/442-443, etc.)


However, the above hadith is a hadith dho'if (weak), although having some syawahid (booster) but the chain-isnaad is weak so it can not sustain her and can not be hujjah. Sheikh Albani-rahimahullaah-have explained it in 'Dho'if Sunan Abi Daud' no. 32 and argue that menshahihkan scholars like Ibn Khuzaimah hadith, Ibn al Qohthon, and Ash Syaukani. He also mentions the dho'if of this hadith in Irwa'ul Gholil 'I/201-212 no. 193.
Here are some of the arguments used by scholars who allow a menstruating woman sitting in the mosque (Jami 'Ahkamin Nisa' I/191-192):
The existence of a black woman who lived in the mosque at the time of the Prophet shallallahu'alaihi wa sallam. But there is no theorem that states that the Prophet shallallahu'alaihi wa sallam ordered him to leave the mosque when he had a menstruating.
Prophet shallallahu'alaihi wa sallam told 'Aisha radhiyallahu'anha, "Do what can be done by people other than thowaf pilgrimage in the House." The ban is due thowaf thowaf in the House, including prayer, then she was only banned for thowaf and not prohibited enter into the mosque. If people are allowed to enter mosque hajj, then it is also permissible for a woman who is menstruating.
Conclusion: Women who are menstruating are allowed in and sat in the mosque because there are no clear arguments and shohih that prohibit it. However, these women should keep themselves so well that his blood did not pollute the mosque.
Can a woman who is menstruating read the Qur'an (with hafalannya)?
Some scholars argue that a menstruating woman forbidden to read the Qur'an (with hafalannya) with arguments:
لا تقرأ الحا ءض ولا الجنب شيئا من القران
"People junub and menstruating women should not be read one bit from the Qur'an." (Narrated by Imam Tirmidhi I/236; Al Bayhaqi I/89 from Isma'il ibn 'Ayyasi from Musa bin' Uqbah from Nafi 'from Ibn' Umar )
Al-Bayhaqi said: "In this hadith needs to be checked again. Muhammad ibn Ismail al-Bukhari according to which up to me saying, 'Surely this is the hadeeth narrated Ayyasi from Musa bin Isma'il bin' Uqbah and I do not know another hadith narrated, while Isma'il is munkar haditsnya (when) the teacher comes from the Hijaz and 'Iraq'. "
Al 'Uqaili said, "Abdullah bin Ahmad said,' My father (Imaam Ahmad) said, 'This hadith false. I deny this hadith because of Ismail ibn 'Ayyasi' the fault is caused by Isma'il ibn 'Ayyasi'. "
Shaykh Al-Albani says, "This is narrated from the hadeeth of this population dhoif Hijaz." (Summarized from the ban-ban Regarding Menstruation Women of Irwa'ul Gholil I/206-210)
The conclusion of the priests hadith scholars comment on the above hadith is weak hadith chains so it can not be used as arguments to ban female menstrual reading the Qur'an.
Hadith of 'Aisha radhiyallahu'anha he said, "I came to Mecca while I was menstruating. I did not do thowaf in the House and (sa'i) between Shofa and Marwah. I report my situation to the Prophet shallallahu'alaihi wa sallam, then he said, 'Do what is usually done by pilgrims than thowaf in the House until you holy.' "(Hadith narrated by Imam Bukhari no. 1650)
A person who performed Hajj allowed to dhikr and reading Qur'an. So, both cases also permissible for a menstruating woman because the woman is forbidden by the above hadith-based-only thowaf in the House. (Jami 'Ahkamin Nisa' I/183)
Conclusion:
Women who are menstruating are allowed to dhikr and reading Qur'an as there is no clear arguments and shohih of Prophet shallallahu'alaihi wa sallam that prohibits it. Allaah the Exalted knows best.
Can a woman who is menstruating mushhaf touch the Quran?
There has been disagreement among scholars. Scholars who forbade it as evidence the verses:
لا يمسة إلا المطهرون
Meaning:
"No touch but the servants are sanctified." (Surat al Waqi'ah: 79)
يمس mushhaf intention is to touch the Qur'an. المطهرون means people who purification. It is therefore not allowed to touch the Qur'an Manuscripts except for people who have hadats purification of large or small.
They also evidence the hadeeth of Abu Bakr ibn Muhammad ibn 'Amr ibn Hazm from his father from his grandfather that the Prophet shallallahu'alaihi wa sallam write a letter to the Yemeni population and includes the words:
لا يمس القران إلا طا هر "They should not touch the Qur'an except the pure." (Hadith Al Atsram of Daruqutni)
Sanad of this Hadith dho'if but has other chains-chains that sustain her, so be saheeh li ghairihi (Irwa'ul Ghalil I/158-161, no. 122) Menstruating women scholars who allow touching mushhaf Qur'an gives the following explanation:
إنه لقرءان كريم في كتاب مكنو ن لا يمسه إلا المطهرون تتريل من رب العا لمين Meaning:
"Verily, Al qur'an this is a very noble passage in the book is maintained. Not menyentuhya except (slaves) who purified. Derived by Robbul 'Alamin. "(Surat al Waqi'ah: 77-80)
ه pronoun (her on "No touching") back to كتاب مكنون (Book is maintained). Ibn 'Abbas, Jabir bin Zaid, and Abu Nuhaik said, "(It is) the book that is in heaven".
Adh Dhahhak said, "They (unbelievers) think that the devil-Satan who down the Qur'an to Muhammad shallallaahu'alaihi wa sallam, then God preached to them that the demons powerless and unable to do so." (Tafseer Ath Thobari XI/659).
About المطهرون according to the opinion of some scholars, among them:
Ibn 'Abbas said, "It is the angels. Similarly, the opinion of Anas, Mujahid, 'Ikrimah, Sa'id bin Jubair, Adh Dhahhak, Abu Sya'tsa', Jabir bin Zaid, Abu Nuhaik, As Suddi, 'Abdurrohman bin Zayd bin Aslam, and besides them. "[Tafsir Ibn Kathir (Terj.)]
Ibn Zayd said, "that the angels and the Prophets. These messengers (angels) that lowers from the side of God sanctified, consecrated prophets, and apostles who took him too sanctified. "(Tafseer Ath Thobari XI/659)
Imam Ash Syaukani said in Nailul Author, Book Thoharoh, Chapter necessity of doing wudoo When Implementing Want Prayer, Thowaf, and Touching Mushhaf: "the consecrated servants are the servants who are not unclean, while a Mu'min forever not the unclean according to the hadith:
المؤمن لا ينجس "The believers were not defiled." (Agreed alaih)
So it is not illegal to bring meaning (servant) that purified for people who do not junub, menstruation, those who berhadats, or bring things unclean. However, obliged to take it to mean: People who are not idolaters, as in the word of Allah, the Exalted, which means, "Verily, the idolaters were unclean." (Surat At-Tauba: 28)
In addition lafadz used in the verse is in the form of his maf'ul isim (people who clean), not in the form isim fa'il (people who purification). Certainly it contains a very different meaning.
Regarding the hadeeth "Can not touch the Qur'an except the pure ', Shaykh Al-Albani Nashiruddin rahimahullah said," The most near-Allaah knows best-that "the pure" in this hadeeth is good believers in a state berhadats big, small, woman's menstrual period, or that there are objects on top of her body defiled by the words he shallallahu'alaihi wa sallam: "The believers are never impure" and above the agreed upon hadith. What is meant in this hadith (ie the hadith is not allowed to touch the Qur'an except the pure) that he forbade provides power to the idolaters to touch it, as in the hadith:
نهى أن يسا فر با لقران إلى أرض العدو
"He forbade travel by bringing the Qur'an to the land of the enemy." (Hadith narrated Bukhari). (Quoted from the ban-ban Regarding Menstruation Women of Tamamul Minnah, p.. 107).
Still, for someone who berhadats small medium he wanted to hold Manuscripts to read it then he's better ablution first. Mush'ab bin Sa'ad bin Abi Waqash said, "I'm holding mushhaf in the presence of Sa'ad bin Abi Waqash then I scratched. Then Sa'd said, 'Do you have touched the dick? "I replied,' Yes. 'He said,' Stand up and berwudhulah! 'So I stood up and made ablution and then I come back." (Narrated by Imam Malik in Al Muwaththa' with a saheeh isnaad)
Marwazi ibn Ishaq said, "I said (to the Imam Ahmad ibn Hanbal), 'Is someone can read without ablution first?' He replied, 'Yes, but should he not read the mushhaf before ablution."
Rahawaih ibn Ishaq said, "which he said is true, because there is a hadith of the Prophet shallallahu'alaihi wa sallam. He said, 'They should not touch the Qur'an except the pure' and so too are done by the Companions of the Prophet shallallahu'alaihi wa sallam. "(From Prohibition Regarding Women Menstruation-ban, from Irwaul Gholil I/161 of the Period ' Imam Ahmad p. il. 5)
Abu Muhammad ibn Hazm in Al Muhalla I/77 said, "Touching mushhaf and dhikr of Allah is worship is allowed to do and the perpetrators be rewarded. So whoever is prohibited from doing so, he should bring in the argument. "(Jami 'Ahkamin Nisa' I/188).
Conclusion:
Women who are menstruating are allowed to touch the Koran mushhaf because there are no clear arguments and shohih that prohibit it. Wallaahu Almighty knows best.
References:
Regarding restrictions Menstruation Women, Sunnah Magazine article 01 / IV / 1420-1999, Abu Muslim al Atsari Sholihah.
Jami 'Ahkamin Nisa', Musthofa Shaykh al 'Adawi.
Tafsir Al Qur'an Al 'Adziim (Terj. Tafseer Ibn Katheer Volume 8), Ibn Kathir.