Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.
Because the woman who is menstruating is not allowed to pray, she can spend the night in doing other acts of worship apart from prayer, such as:
1- Reading or reciting Quraan ( +/-)
2- Zikir such as saying Subhaan-Allaah, La ilaaha illa-Allaah, al-Hamdu Lillaah, etc. She can repeat the words
"Subhaan-Allaah wa l-hamdu Lillaah, wa laa ilaaha ill-Allaah, wa Allaahu akbar "(Glory be to Allaah, praise be to Allaah, there is no god but Allaah and Allaah is Most Great)
and
"Subhaan Allaah wa bi hamdihi, subhaan Allaah il-Azeem"
(Glory and praise be to Allaah, glory be to Allaah the Almighty.
3- Istighfaar (praying for forgiveness) , by repeating the phrase "Astaghfir-Allaah" (I ask Allaah for forgiveness) .
4- Duaa (supplication) “ she can pray to Allaah and ask Him for what is good in this world and in the Hereafter, for dua is one of the best acts of worship. The Prophet (peace and blessings of Allaah be upon him) said, "Duaa is ibaadah (worship)." (Narrated by al-Tirmidhi, 2895; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2370).
The woman who is menstruating can do these acts of worship and others on Laylat al-Qadr.
This is one of the issues on which the scholars, may Allaah have mercy on them, differed.
The majority of fuqahaa say that it is haraam for a woman to recite Quraan during her period, until she is taahir (pure) again. The only exceptions they make is in the case of dhikr (remembrance of Allaah) and phrases that are not intended as tilaawah (recitation) , such as saying "Bismillaahir-Rahmaani-Raheem or "Innaa Lillaahi wa innaa ilayhi raajiun", or other phrases from the Quraan which are repeated as general duaas.
They base their evidence for forbidding menstruating women to recite Quraan on several things, including the following:
Menstruation is seen as coming under the rulings that apply to one who is junub (in a state of impurity following sexual intercourse) , because both states require ghusl. This is based on the hadeeth narrated by Ali ibn Abi Taalib (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach the Quraan and he never prevented anyone from learning it except those who were in a state of janaabah (impurity). (Reported by Abu Dawood, 1/281; al-Tirmidhi, 146; al-Nisaai, 1/144; Ibn Maajah, 1/207; Ahmad, 1/84; Ibn Khuzaymah [??], 1/104. Al-Tirmidhi said: a saheeh hasan hadeeth. Al-Haafiz ibn Hajar said: the truth is that it is the type of hasan hadeeth that could be used as evidence).
The hadeeth of Ibn Umar (may Allaah be pleased with them both), according to which the Prophet (peace and blessings of Allaah be upon him) said: "The menstruating woman and the one who is in a state of impurity (janaabah) should not recite anything of the Quraan." (Reported by al-Tirmidhi, 131; Ibn Maajah, 595; al-Daaraqutni (1/117); al-Bayhaqi, 1/89. This is a daeef hadeeth, because it was reported by Ismaa’eel ibn Ayyaash from the Hijaazis, and his reports from them are daeef as is well known to those who are conversant with the study of hadeeth. Shaykh al-Islam Ibn Taymiyah said (21/460): it is a daeef hadeeth by the unanimous agreement of the scholars of hadeeth.
See Nasb al-Raayah, 1/195; al-Talkhees al-Habeer, 1/183).
Some scholars say that it is permitted for a menstruating woman to recite Quraan. This is the opinion of Maalik, and one opinion narrated from Ahmad, which Ibn Taymiyah preferred and which al-Shawkaani believed to be correct.
The scholars based the following points on this opinion:
The principle is that things are allowed and permitted unless there is evidence to the contrary. There is no such evidence to say that a menstruating woman is not allowed to recite Quraan. Shaykh al-Islam Ibn Taymiyah said: "There is no clear, saheeh text to indicate that a menstruating woman is forbidden to recite Qurân.It is known that women used to menstruate at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and he did not forbid them to recite Quraan, or to remember Allaah (dhikr) and offer duaa."
Allaah, may He be glorified and exalted, commands (Muslims) to recite Quraan. He praises the one who does so, and promises him (or her) a great reward. No one is excluded from this except the one concerning whom there is solid evidence (daleel), and there is no such evidence in the case of menstruating women, as stated above.
The analogy between the menstruating woman and the one who is in a state of janaabah is made despite the fact that there are differences between them. The one who is in a state of janaabah has the option of removing the "barrier" by making ghusl, unlike the menstruating woman. A woman period usually lasts for some length of time, whereas the person who is in a state of janaabah is required to do ghusl when the time for prayer comes.
Preventing a menstruating woman from reciting Quraan deprives her of the chance to earn reward, and it may make her forget something of the Quraan, or she may need to recite it for the purposes of teaching or learning.
From the above, it is clear that the evidence of those who allow a menstruating woman to recite Quraan is stronger. If a woman wants to err on the side of caution, she can limit her recitation to the passages which she is afraid of forgetting.
It is very important to note that what we have been discussing here is restricted to what a menstruating woman recites from memory. When it comes to reading from the Mus-haf (the Arabic text itself), a different rule applies. The correct view of the scholars is that it is forbidden to touch the mus-haf when one is in any kind of state of impurity, because Allaah says (interpretation of the meaning): " which none can touch except the purified.: [al-Waaqi’ah 56:79]. In a letter to Amr ibn Hazm, the Prophet (peace and blessings of Allaah be upon him) told the people of Yemen: "No one should touch the Quraan except one who is taahir (pure)."(Reported by Maalik, 1/199; al-Nisaa’i, 8/57; Ibn Hibbaan, 793; al-Bayhaqi, 1/87.
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