What is the ruling on reciting the Qur'an for one in a state of major ritual impurity, a menstruating woman, and a woman with post-natal bleeding?

The questioner : Regarding the recitation of the Qur'an by one in a state of major ritual impurity, a menstruating woman, and a woman with post-natal bleeding, what is the legal ruling in this matter? May Allah bless you.

The Shaykh : There is no doubt that scholars have differed on this issue since ancient times. The conclusion reached after careful examination of the evidence of both parties is that it is permissible for the two types mentioned in the question, namely the menstruating woman and the one in a state of major ritual impurity. However, there is a slight difference between the two rulings regarding how this ruling applies to each type. That is because the one in a state of major ritual impurity can purify himself by taking a bath, whereas the menstruating woman cannot purify herself religiously. Therefore, it is said to the one in a state of major ritual impurity: "Take a bath, for it is better for you to recite the Qur'an while in a state of complete purity." This is because the Prophet (peace and blessings be upon him) said: "A man passed by him while he (peace be upon him) was sitting to relieve himself, and the man greeted him. He (peace be upon him) did not return the greeting until he got up from relieving himself, hurried to the wall and performed dry ablution with clean earth, and returned the greeting. He (peace be upon him) said—and here is the point—: . He disliked mentioning a name of Allah, the Peaceful, the Believer, the Guardian, 'Peace be upon you,' as it came in the authentic hadith: .
The point is that the Prophet (peace and blessings be upon him) disliked mentioning this noble name except in a state of purity. But this purity is the alternative to ablution, which is dry ablution with clean earth, because he would miss the man who wanted to return the greeting (peace be upon him) if he went to the washing place and performed ablution. Therefore, the Prophet (peace and blessings be upon him) considered himself to be in a state of lacking water, so he hurried to the wall and performed dry ablution with clean earth. He said: "Hurry to the wall and perform dry ablution with clean earth," and he said: . If this is the position of the Prophet (peace and blessings be upon him) regarding returning the greeting, what do you think if he wanted to recite the surah that contains ? Would it not be more fitting for him to purify himself? The answer is yes. So we conclude from this hadith that we say: It is disliked for the one in a state of major ritual impurity to recite the Qur'an as long as he is able to purify himself, even in the manner the Messenger (peace be upon him) did if it was not possible for him to use water.
As for the menstruating woman, this is not the ruling that applies to her, because she cannot purify herself even if she bathed in the waters of the seas. It is said to her: The alternative is to stay away from reciting the Qur'an because of your excuse. You have another excuse, which is that you do not follow the one in a state of major ritual impurity who is able to purify himself and recite the Qur'an. The one in a state of major ritual impurity, if he recites, has committed a disliked act, but it is not a prohibited dislike; because there is no evidence for prohibition. As for the menstruating woman, there is the authentic hadith that al-Bukhari narrated in his "Sahih" in the story of the Prophet's (peace and blessings be upon him) Hajj when they stopped at the last of the stations on their way to Mecca, that station known as Sarif. They set up their tents there as was their custom in those days. He entered upon the Lady Aisha and found her crying. He said to her (peace be upon him): . She said: "Yes, O Messenger of Allah." He said to her, consoling her: . So what prevented her from reciting the Qur'an prevented her from circumambulating the Ka'bah and prevented her from praying. Therefore, she recites the Qur'an and there is absolutely nothing wrong with her. In fact, she may even be rewarded as if she were in a state of purity and had performed ablution for reciting the Qur'an. This is because we preserve in our jurisprudence, from some authentic hadiths, a deduction, not an explicit proof, from his saying (peace be upon him)—the meaning of the hadith in "Sahih al-Bukhari"—that if a man is sick or traveling and has a habit of worship, he is rewarded for that worship because he is excused from leaving it due to illness or travel. If the reward is attached to the work left by the traveler, whose travel may be permissible in its best state—this if it is not recommended—then if his travel is permissible and he intends it with a purpose, how would it not be written for this woman if it was her habit while in a state of purity to perform ablution for reciting the Qur'an? So when her period came, she was prevented from the prescribed purity. She is rewarded as if she were in a state of purity and purified. Take it this way.

The questioner : ... and likewise touching the mushaf.

The Shaykh : ... and likewise touching the mushaf for both types, meaning the dislike without prohibition, and permissibility without any recommended dislike for the menstruating woman.