I say, and with God's help: There has been much discussion regarding this issue, promoting opinions that are not widely accepted; as the majority of the scholars' schools agree on the prohibition of reading the Quran for a menstruating woman, a woman in postpartum bleeding, and one in a state of major impurity, whether she is a memorizer of the Quran, a teacher, a student, or otherwise, with details to come. This is the view of the Hanafi, Shafi'i, and Hanbali schools. The Hanafis have stated that a menstruating woman, a woman in postpartum bleeding, and one in a state of major impurity should not read anything from the Quran, and the verse and anything less than it are equally prohibited according to the most correct opinion, unless what is read is not intended as reading, such as saying: "Praise be to God"; intending to express gratitude, or "In the name of God" before eating, or something similar, as mentioned in the Indian Fatwas (1: 38). The Hanbali scholar Al-Buhuti stated in the explanation of "Muntaha al-Iradat" (1: 111): "Reading the Quran is prohibited in all cases." Imam Nawawi, the Shafi'i scholar, stated in "Al-Majmu'" (2: 388): "Our well-known opinion is its prohibition." The majority's view on the prohibition is supported by numerous evidences, including: 1. From Ibn Umar, may God be pleased with him, who said that the Prophet, peace be upon him, said: "A menstruating woman and 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, may God be pleased with him, that he disliked reading the Quran while in a state of major impurity, and he narrated it with a sound chain in "Al-Sunan al-Sughra" (1: 564), "I'la al-Sunan" (1: 349-350), and others. Al-Tirmidhi stated in his Sunan (1: 236): "This is the opinion of most scholars from the companions of the Prophet, peace be upon him, and the followers, and those after them, such as Sufyan al-Thawri, Ibn Mubarak, al-Shafi'i, Ahmad, and Ishaq. They said: A menstruating woman and one in a state of major impurity should not read anything from the Quran, except for the end of a verse or a letter and similar things, 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." 2. From Ali, may God be pleased with him, who said: "The Prophet, peace be upon him, was not prevented from reading the Quran except by major impurity" in "Sahih Ibn Hibban" (1: 510), "Sunan al-Tirmidhi" (1: 273), and he said: It is good and authentic, and in "Musannaf Ibn Abi Shaybah" (1: 99), "Musnad Ahmad" (1: 83), "Musnad Abu Ya'la" (1: 459), and others. Ibn Hajar stated in "Fath al-Bari" (1: 281): "The truth is that it is good and suitable for proof," as mentioned in the jurisprudence of Sa'id ibn al-Musayyib (1: 146). Dr. Nur al-Din Ittar stated in "I'lam al-Anam" (1: 270-271): "The hadith indicates the prohibition of reading the Quran for one in a state of major impurity, and similarly for a menstruating woman and one in postpartum bleeding, especially in the well-known narration 'He was not prevented or said: He was hindered,' which is deemed authentic; because he made major impurity a barrier or hindrance, and prohibition implies prohibition." 3. From Ali, may God be pleased with him, who said: "I saw the Messenger of God, peace be upon him, perform ablution and read a verse from the Quran, then he said: 'This is for one who is not in a state of major impurity, but as for the one in a state of major impurity, there is no verse'" in "Musnad Abu Ya'la" (1: 300). Al-Maqdisi stated in "Al-Ahadith al-Mukhtarah" (2: 244): "Its chain is authentic," and Al-Haythami stated in "Majma' al-Zawa'id" (1: 276): "Its narrators are trustworthy," and what applies to the one in a state of major impurity applies to the menstruating woman and one in postpartum bleeding, and indeed, the case of the menstruating woman is more severe, as major impurity from a wet dream does not invalidate fasting, unlike menstruation. 4. From Abdullah ibn Rawahah, may God be pleased with him: "The Messenger of God, peace be upon him, 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 good." 5. From Aisha, may God be pleased with her, who said: "The Messenger of God, peace be upon him, would lean on my lap and read the Quran while I was menstruating" in "Sahih Muslim" (1: 246), "Musnad Ahmad" (6: 117), and "Musnad Ibn Rahwayh" (3: 676). Imam Ibn Daqiq al-Eid stated in "Ihkam al-Ahkam" (1: 160): "This indicates that a menstruating woman does not read the Quran; because her saying: 'He reads the Quran' is only properly stated if there is something that implies prohibition. If reading the Quran were permissible for a menstruating woman, this implication would be negated, meaning the assumption of the prohibition of reading the Quran while in the lap of a menstruating woman." This ruling of prohibition for her reading is specific to the tongue; as for conducting reading in the heart without moving the tongue, looking at the mushaf and passing what is in it through the heart, this is permitted without dispute. Scholars have agreed on the permissibility of glorification, declaration of God's greatness, and other remembrances besides the Quran for a menstruating woman and one in postpartum bleeding, as stated in "Al-Majmu'" (2: 388). This prohibition applies whether the reading is of a verse or less, as per Imam al-Karkhi, which is the preferred view among the Hanafis, chosen by the author of "Al-Durr al-Mukhtar" (1: 116), "Al-Multaqa" (p. 4), "Al-Maraqiy" (p. 178), "Al-Ikhtiyar" (1: 21), "Al-Kanz" (p. 7), and others, and the Shafi'is, as stated in the Kuwaiti Fiqh Encyclopedia (18: 321). According to Imam al-Tahawi: It is permissible to read less than a verse, which is the narration of Ibn Sam'ah from Abu Hanifah, may God be pleased with him, and its reasoning is that if one reads less than a verse, he is not considered a reader by it. Ibn al-Humam preferred this in "Fath al-Qadir" (1: 148). This is if one intends to read; if not, for example, saying thank you for the blessing: "Praise be to God, the Lord of the worlds," then there is no problem with it. Al-Tahawi stated in his "Mukhtasar" (p. 18) and in "Sharh Ma'ani al-Athar" (1: 90): "Neither the one in a state of major impurity nor the menstruating woman should read a complete verse." The Hanbalis stated: "It is prohibited for her to read a verse or more, but it is not prohibited for her to read part of a verse; because there is no miraculous aspect in it, as long as it is not long. It is also not prohibited for her to repeat part of a verse as long as she does not intend to read, which would make it prohibited for her, and she is allowed to spell out the verses of the Quran because it is not reading it," as stated in the Kuwaiti Fiqh Encyclopedia (18: 321). As for teaching, the Hanafis permitted her to spell out the Quran and to teach. Imam al-Karkhi stated: The teacher, if she menstruates, should teach word by word, and she should pause between the words, and this was affirmed in "Al-Durr al-Mukhtar" (1: 116). Imam al-Tahawi stated: She should teach half a verse and pause, then teach the other half. Imam Malik, may God be pleased with him, disagreed with the majority and permitted reading for a menstruating woman in all cases, as stated in "Al-Sharh al-Kabir" (1: 173), "Hashiyat al-Sawi" (1: 216), and "Al-Sharh al-Saghir" (1: 215), in which he stated: "It is not prohibited for her to read the Quran except after it has stopped and before she performs her purification, whether she was in a state of major impurity during her menstruation or not. She should not read after it has stopped at all until she purifies herself; because the duration is long and there is fear of forgetting it." Imam Nawawi responded to this in "Al-Majmu'" (2: 388): "The fear of forgetting is rare; because the duration of menstruation is usually six or seven days, and one does not usually forget in this period; and because the fear of forgetting is negated by passing the Quran through the heart." Thus, it becomes clear that what is rumored about the permissibility of reading the Quran for a menstruating woman and one in postpartum bleeding is not in its place, as it contradicts the opinion of the majority of scholars regarding its prohibition, supported by clear and authentic evidence. Fatwa according to the opinion of Imam Malik, may God be pleased with him, for those who are not Malikis in regions where the opinion of Imam Malik has not spread, is only permissible in necessity and general hardship, which is determined by the scholars and the virtuous, as they have stated in the rules of the mufti. And God knows best, and His knowledge is most just.