It is prescribed for the menstruating woman to recite dhikr and supplications and to listen to the Qur'an

Question:
During the monthly period, is it permissible for me to mention the name of Allah the Exalted in my heart, such as saying: Bismillah al-Rahman al-Rahim, or seeking forgiveness from Allah, or listening to the Noble Qur'an, or saying after every adhan: O Allah, Lord of this perfect call and the established prayer, grant our master Muhammad (peace and blessings be upon him) the intercession and the excellence, and raise him to the praiseworthy station which You have promised him? May Allah reward you with good.

Answer:
For the menstruating woman and the woman in post-natal bleeding, it is prescribed what is prescribed for people in general: tasbih, tahlil, takbir, dhikr, du'a, and istighfar with the heart and the tongue, not with the heart alone, but even with the tongue. It is prescribed for her to remember Allah, to glorify Him, and to magnify Him. She should respond to the mu'adhdhin and the one who gives the iqamah, responding to both of them, and say like what they say. She should say at the pause: La hawla wa la quwwata illa billah, La hawla wa la quwwata illa billah. She should send blessings upon the Prophet (peace and blessings be upon him) after the adhan, saying: O Allah! Lord of this perfect call... and so on. All of this is prescribed for everyone: the menstruating woman, the woman in post-natal bleeding, and others.
The disagreement is only regarding the Qur'an: whether she reads it or does not read it. This is the point of disagreement. As for dhikr, supplications, and seeking forgiveness, there is no disagreement in them. If she is in a state of ihram, she says: Labbayk Allahumma labbayk, Labbayk la sharika laka labbayk, innal hamda wan ni'mata laka wal mulk, la sharika lak. She says the name of Allah when eating and drinking, praises Allah, seeks His forgiveness, and remembers Him frequently. There is nothing wrong with this according to all scholars.
The scholars (may Allah have mercy on them) differed regarding the Qur'an: whether she reads it or does not read it. A group of scholars held, and some reported it as the opinion of the majority, that she does not read it. They argued with a hadith reported from the Messenger of Allah (peace and blessings be upon him) that he wrote to the people of Yemen: They said: The menstruating woman falls under this. The answer is that this is only regarding touching it; she does not touch it. As for the Qur'an, she reads it just as the one in a state of minor ritual impurity who has not performed wudu' reads it. The prohibition is only regarding touching it, so she does not touch it, just as the one in a state of major ritual impurity and the one in a state of minor ritual impurity do not touch it. However, there is no barrier to reading for the one in a state of minor ritual impurity other than janabah; he reads the Qur'an from memory.
Thus, the menstruating woman reads it from memory, and there is no harm in that. Those who prohibit it also argued with a hadith narrated by al-Tirmidhi from the Prophet (peace and blessings be upon him) that he said: The answer to this is that it is a weak hadith, because it is from the narration of Isma'il ibn 'Iyash (may Allah have mercy on him) from the people of the Hijaz, and his narration from them is weak according to the scholars. Therefore, the correct view is that the menstruating woman and the woman in post-natal bleeding may read from memory without touching the mushaf, just as the one in a state of minor ritual impurity reads but does not touch the mushaf.
As for the one in a state of major ritual impurity, he does not read, neither from memory nor from the mushaf, until he performs ghusl. This is because the duration of janabah is short; as soon as he finishes relieving himself, he performs ghusl. Therefore, his case is specific. The evidence for this is that he (peace and blessings be upon him), when he was in a state of major ritual impurity, did not read the Qur'an. As established in the hadith of 'Ali (may Allah be pleased with him) he said: "The Prophet (peace and blessings be upon him) was not prevented from the Qur'an by anything except janabah." In another narration: that when he came out from relieving himself, he read part of the Qur'an, and said: .
This indicates that the one in a state of major ritual impurity does not read the Qur'an until he performs ghusl. The menstruating woman and the woman in post-natal bleeding are not to be compared to him, because their duration is long, and depriving them of the Qur'an would be a great hardship. Therefore, the correct view is that they read, but without touching the mushaf. It is not permissible to compare them to the one in a state of major ritual impurity.
If there is a need to read from the mushaf, it is permissible to do so through a barrier, such as touching it through gloves, or having someone else touch it for her, such as her daughter or her sister who is in a state of purity, holding it for her, and she reads by looking at it without touching it. There is no harm in this. However, her touching it is not permissible until she becomes pure, just as the one in a state of minor ritual impurity and the one in a state of major ritual impurity do not touch it until he performs ghusl. As for her, she reads it from memory, just as the one in a state of minor ritual impurity does. This is the correct view.
As for tasbih, tahlil, dhikr, du'a, and istighfar, these are prescribed for everyone: the one in a state of major ritual impurity, the menstruating woman, the woman in post-natal bleeding, and all those in a state of minor ritual impurity. They are not prevented from this. The disagreement is only regarding the Qur'an; this is the point of disagreement among the scholars. May Allah guide them all. Yes.