A menstruating woman does not pray the two rak'ahs of entering ihram, nor does she touch the mushaf
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Question: How does a menstruating woman pray the two rak'ahs of entering ihram? And is it permissible for a woman to recite verses of the Noble Qur'an to herself in private?
Answer: A menstruating woman does not pray the two rak'ahs of entering ihram; rather, she enters ihram without prayer. The two rak'ahs of entering ihram are a recommended practice (sunnah) according to the majority of scholars, while some scholars do not recommend it, as there is no specific text regarding it. The majority recommended it based on some hadiths in which the Prophet (peace and blessings be upon him) said:Sunan Ibn Majah 2976Sahih (Darussalam) meaning in the valley of 'Aqiq during the Farewell Pilgrimage.
It was also reported from some of the Companions that he prayed and then entered ihram. Therefore, the majority recommended that entering ihram be done after prayer, whether obligatory or voluntary. One performs wudu' and prays two rak'ahs. A menstruating woman and a woman with post-natal bleeding are not among those who pray, so they enter ihram without prayer, and it is not prescribed for them to make up these two rak'ahs.
B- It is permissible for a menstruating woman to recite the Qur'an verbally according to the correct opinion, provided she does not touch the mushaf. As for reciting it in her heart, this is agreed upon by all. The disagreement is whether she should vocalize it or not. Some scholars forbade it, considering the prohibition of reciting the Qur'an and touching the mushaf—whether from memory or from the mushaf—to be among the rulings of menstruation and post-natal bleeding until the menstruating woman and the woman with post-natal bleeding perform ghusl.
Some scholars held the view that it is permissible for them to recite the Qur'an from memory, but not from the mushaf, because their periods are long, and because there is no explicit text prohibiting it in their case. This is unlike a person in a state of major ritual impurity (janabah), who is prohibited from doing so until he performs ghusl or tayammum if he is unable to perform ghusl. This is the stronger position based on the evidence.
Answer: A menstruating woman does not pray the two rak'ahs of entering ihram; rather, she enters ihram without prayer. The two rak'ahs of entering ihram are a recommended practice (sunnah) according to the majority of scholars, while some scholars do not recommend it, as there is no specific text regarding it. The majority recommended it based on some hadiths in which the Prophet (peace and blessings be upon him) said:
“Someone came to me from my Lord and said: ‘Pray in this blessed valley and say: (I intend to do) ‘Umrah in Hajj.’”
أتاني آت من ربي فقال: صل في هذا الوادي المبارك، وقل: عمرة في حجةIt was also reported from some of the Companions that he prayed and then entered ihram. Therefore, the majority recommended that entering ihram be done after prayer, whether obligatory or voluntary. One performs wudu' and prays two rak'ahs. A menstruating woman and a woman with post-natal bleeding are not among those who pray, so they enter ihram without prayer, and it is not prescribed for them to make up these two rak'ahs.
B- It is permissible for a menstruating woman to recite the Qur'an verbally according to the correct opinion, provided she does not touch the mushaf. As for reciting it in her heart, this is agreed upon by all. The disagreement is whether she should vocalize it or not. Some scholars forbade it, considering the prohibition of reciting the Qur'an and touching the mushaf—whether from memory or from the mushaf—to be among the rulings of menstruation and post-natal bleeding until the menstruating woman and the woman with post-natal bleeding perform ghusl.
Some scholars held the view that it is permissible for them to recite the Qur'an from memory, but not from the mushaf, because their periods are long, and because there is no explicit text prohibiting it in their case. This is unlike a person in a state of major ritual impurity (janabah), who is prohibited from doing so until he performs ghusl or tayammum if he is unable to perform ghusl. This is the stronger position based on the evidence.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.