Can a menstruating or postpartum woman recite the Qur'an?

According to the Hanafi, Shafi'i, and Hanbali schools, a menstruating or postpartum woman, like someone in a state of major ritual impurity (janabah), is not permitted to recite the Qur'an. This is based on the statement of the Prophet Muhammad (peace be upon him): "Neither a menstruating woman nor a person in a state of major impurity should recite anything from the Qur'an." (Tirmidhi, Taharah, 98 [131]; Ibn Majah, Taharah, 105 [595-596]). Ali (may Allah be pleased with him) also said: "Nothing would prevent the Messenger of Allah from reciting the Qur'an except being in a state of major impurity." (Abu Dawud, Taharah, 88 [229]; Nasa'i, Taharah, 171 [266]; Ibn Majah, Taharah, 105 [594]). In another narration, Ali is reported to have said: "The Messenger of Allah would recite the Qur'an to us unless he was in a state of major impurity." (Tirmidhi, Taharah, 111 [146]).

Alongside this general approach, there are some detailed rulings within these three schools. The Hanafi and Shafi'i scholars allow the recitation of verses that serve as supplications or contain supplications, with the intention of making dua or dhikr, even in a state of major impurity, menstruation, or postpartum bleeding. The Shafi'is also permit looking at the Mushaf and reflecting on its verses in the heart or mind without moving the tongue or vocalizing. The Hanbalis allow the recitation of phrases such as the basmala or hamdala, and other forms of dhikr, as long as the intention is not to recite the Qur'an itself. (Sarakhsi, al-Mabsut, 3/152; Ibn Qudamah, al-Mughni, 1/106; Shirbini, Mughni al-Muhtaj, 1/290)

In the Maliki school, there are two different opinions on this matter. (Ibn al-Jallab, al-Tafri‘, 1/39; Qarafi, al-Zakhira, 1/379) Some later Maliki scholars preferred the opinion that a menstruating woman may touch the Mushaf and recite the Qur'an for educational purposes. (Desuqi, Hashiyah, 1/174; Azhari, Jawahir, 1/32)

Today, in order to ensure that Qur'an education and teaching can continue without interruption, it is permissible to follow this Maliki opinion. However, since there are many different methods of Qur'an education and teaching, women in menstruation or postpartum periods may also benefit from listening to others recite, or listening to recordings, and focusing on correcting their pronunciation by breaking down the verses word by word. This method may be a more cautious approach to avoid scholarly disagreement.

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