I say, and with God's success: Numerous evidences have been reported regarding the prohibition of reading for a menstruating woman, including: Ibn Umar  said : "The menstruating woman and the one in a state of major impurity should not read anything from the Quran" in Sunan al-Tirmidhi 1: 236, and Sunan al-Bayhaqi al-Kabir 1: 309. He said: This is not strong, and it is authentically reported from Umar that he disliked reading the Quran while in a state of major impurity, and he narrated this from him in the differences of opinion with a sound chain of narration. As in the Sunan al-Sughra 1: 564, and I'la al-Sunan 1: 349-350, and others. Al-Tirmidhi said in his Sunan 1: 236: This is the view of most scholars among the companions of the Prophet , the successors, and those after them such as Sufyan al-Thawri, Ibn al-Mubarak, al-Shafi'i, Ahmad, and Ishaq. They said: The menstruating woman and the one in a state of major impurity should not read anything from the Quran, except for a part of a verse or a letter and the like, and they permitted the one in a state of major impurity and the menstruating woman to engage in glorification and declaration of God's greatness. And Ali  said: "The Prophet  was not prevented from reading the Quran except by major impurity" in Sahih Ibn Hibban 1: 510, and Sunan al-Tirmidhi 1: 273, and he said: It is a good and authentic narration, and Musannaf Ibn Abi Shaybah 1: 99, and Musnad Ahmad 1: 83, and Musnad Abu Ya'la 1: 459, and others. What applies to the one in a state of major impurity applies to the menstruating woman and the one who has just given birth, and indeed, the situation of the latter is more severe, for major impurity due to wet dreams does not invalidate fasting, unlike menstruation. Dr. Nour al-Din Ittar said in I'lam al-Anam 1: 270-271: The hadith indicates the prohibition of reading the Quran for the one in a state of major impurity, and likewise for the menstruating woman and the one who has just given birth, especially regarding the well-known narration "He was not prevented or he said: He was not hindered" which has been judged as authentic; because it made major impurity a barrier or hindrance, meaning a prohibition, and prohibition entails a ban. Al-San'ani objected in Subul al-Salam 1: 182, arguing that all the words are reports about his  leaving the Quran during major impurity, and there is no evidence in the abandonment for a specific ruling... rather it is possible that the abandonment during major impurity was due to dislike and the like. This is a mistake; because if it were accepted regarding the narration of al-Tirmidhi, it would not be accepted regarding the narration of the majority; because the argument therein is not based on abandonment, but on making major impurity a barrier and hindrance from the Quran, and this is supported by the narration of Ahmad and Abu Ya'la: "As for the one in a state of major impurity, no, nor a verse" and their narrators are trustworthy. Thus, the majority said, including the Malikis, but they permitted reading for the sake of teaching for the menstruating woman and the one who has just given birth, and what follows such as carrying the Quran to the house out of necessity, and perhaps their principles allow the one in a state of major impurity to sit in teaching seats for that as well due to the general need. The view of Rabiah ibn Abd al-Rahman, the Imam of Medina before Malik, is absolute permissibility, and this is the opinion of Ibn Hazm. And Ali  said: "I saw the Messenger of Allah  perform ablution and read a verse from the Quran, then he said this to someone who is not in a state of major impurity, but as for the one in a state of major impurity, no, nor a verse" in Musnad Abu Ya'la 1: 300, and the selected hadiths 2: 244, and he said its chain is authentic, and al-Haythami said in Majma' al-Zawa'id 1: 276: Its narrators are trustworthy. And from Abdullah ibn Rawahah : "The Messenger of Allah  forbade any of us to read the Quran while in a state of major impurity" in Sunan al-Daraqutni 1: 120, and he said: Its chain is sound. And whoever wishes to expand on the evidences for the prohibition of reading the Quran for the one in a state of major impurity and the menstruating woman should refer to the precious book on this matter titled: I'lam al-Mubih al-Khayid bi-Tahreem al-Quran 'ala al-Junub wal-Ha'id, and Allah knows best.