Can a menstruating or postpartum woman enter a mosque?

According to the majority of Islamic scholars, it is not permissible for women to enter a mosque while menstruating or in the postpartum period. (Mevsılî, el-İhtiyâr, 1/13; Mevvâk, et-Tâc, 1/552; Şirbînî, Muğni’l-muhtâc, 1/279)

Menstruation and postpartum bleeding are considered ritual impurity in Islam and are regarded as obstacles to acts of worship. Mosques are places of worship. The Prophet Muhammad (peace be upon him) said, “I do not permit a menstruating woman or a person in a state of major ritual impurity to enter or remain in the mosque.” (Abu Dawud, Taharah, 90 [232]; Ibn Khuzaymah, as-Sahih, 2/284 [1327]), and “The mosque is not permissible for a menstruating woman or a person in a state of major ritual impurity.” (Ibn Majah, Taharah, 126 [645]). However, some scholars have permitted a menstruating woman to enter the mosque out of necessity, for example, to retrieve an item from the mosque or to pass through the mosque if it is the shortest route. (Ibn Qudamah, al-Mughni, 1/107; Shirbini, Muğni’l-muhtâc, 1/279) The Hanafi scholars also allow a person in a state of major ritual impurity to pass through the mosque and remain there as needed, provided they perform tayammum if necessary. (Kasani, Bada’i, 1/38) According to one opinion among the Hanbalis, a person in a state of major ritual impurity, menstruating, or postpartum may stay in the mosque if they perform ablution for prayer. (Mardawi, al-Insaf, 1/347-348) According to the Zahiris, a menstruating woman may enter and remain in the mosque. (Ibn Hazm, al-Muhalla, 1/400-402) In cases of necessity, these views may also be followed.

The rulings regarding menstruating or postpartum women apply to places that are enclosed by walls or other barriers and have been constructed as mosques where i‘tikaf (spiritual retreat) is valid. Therefore, courtyards and annexes of mosques, where one may follow the imam depending on the situation, are considered different from the mosque itself. According to sound opinions from the Hanafi and Hanbali schools, these areas are not subject to the same rulings as the mosque. (Ibn Abidin, Radd al-Muhtar, 1/171; Ibn Qudamah, al-Mughni, 3/196)

Source: T.C. Diyanet İşleri Başkanlığı, Din İşleri Yüksek Kurulu