In another place she said: "O my God, I have worshipped You neither out of fear from Your Fire nor out of covetousness in Your paradise, but out of love for You and intention to meet You."52 In conclusion of this discussion, it is necessary to refer to the fact that menstruation of women being something natural and intrinsic, and a requisite for procreation of offspring and survival of species of mankind, and can never constitute any impediment in this trend. Though the women are exempted, during these days "of menstruation" from certain worships "like prayer, fasting", but this really being only a religious formality having nothing to do with spiritual and moral states of women, since they can indulge themselves in God's remembrance and reciting of Quran. This fact is a facilitation on part of religion in regard of women, as the same is true regarding traveller, who can shorten his "four rak'ah" prayers and is ordered not to fast during travelling. A formal facilitation can never be considered as an indication to weakness of faith or moral states. And since in most of the cases a reference was made to this fact, so the traditions on lack of faith can be taken to have this meaning. Because religion means charging with duty and a precept, and weakness of religion in the days of menstruation indicates despising and belittling the precepts and tasks on part of woman throughout these days. Allah the Most High has considered menstrual discharge as an illness "aza", 53 a state during which the women take pains and suffer troubles. And since they are exempted from any imposition or tasking with additional duty, so they are permitted or rather demanded to have their own moral conditions, sitting on "prayer" rug and reciting hymns for remembering God. Thus the result we get, being that the women have, in field of moral behaviour, an aptitude equal to that owned by men, and in perspective of religion, they have been called to moral maturity
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