Can a woman recite the Qur'an during her menses?

Sources

• ✓ Sahih al-Bukhari 97:174

  Sunni SAHIH

  Sahih al-Bukhari · Book 97, Hadith 174 · Narrated by Aisha

  The Prophet (ﷺ) used to recite the Quran while resting his head on my lap while I was menstruating.

• ✓ Sahih Muslim 3:15

  Sunni SAHIH

  Sahih Muslim · Book 3, Hadith 15 · Narrated by Aisha

  The Messenger of Allah (peace be upon him) would rest his back against me while I was menstruating and recite the Qur’an.

• ✓ Al-Kafi 2:76

  Shia

  Al-Kafi · Book 2, Hadith 76

  A man came to Ali ibn al-Husayn with questions, and he answered them. Then the man returned with similar questions, so Ali ibn al-Husayn said: It is written in the Gospel, 'Do not seek knowledge of that which you do not know.' When you act upon what you know, knowledge will not increase its owner except in disbelief, nor will he increase from God except in distance. — OR — Ali ibn al-Hakam narrated that Ali ibn Abi Hamza said Abu Abdullah (peace be upon him) said to Abu Basir: "If you fear something or have a need, start with Allah and glorify Him and praise Him as He deserves; send blessings upon the Prophet (peace be upon him and his family); then ask for your need and weep even if it is like the size of a fly’s head. Indeed, my father (peace be upon him) used to say that the closest a servant can be to the Mighty and Majestic Lord is when he is prostrating, weeping." — OR — Menstruating women, postpartum bleeding women, and the junub (ritually impure) also are permitted to recite the Qur'an. — OR — When the month of Ramadan came, Ali ibn al-Husayn (peace be upon him) only spoke with supplications, glorifications, seeking forgiveness, and takbeer (saying Allahu Akbar). When he broke his fast, he would say: 'O God, if You will, You do, and if You do not will, You do not do.' — OR — Abu Abdullah (peace be upon him) wrote to a man from his companions, saying: "As for what follows: do not argue with the scholars, nor dispute with the foolish, lest the scholars hate you and the foolish insult you. And do not be lazy regarding your livelihood so that you become a burden on others, or as he said, a burden on your own family." — OR — Revocation (raj'ah) means consummation (jima‘); if there is no consummation, then the divorce is considered singular (one-time). — OR — Safwan gave me the written report of Musa ibn Bakr and said: This is my report from Musa ibn Bakr, and I read it to him. It contains narrations from Ali ibn Saeed from Zurara: This is what there is no disagreement about among our companions regarding Abu Abdullah and Abu Ja'far (peace be upon them). They were asked about a woman who left her husband, mother, and two daughters. They said: The husband receives one-quarter, the mother one-third, and the two daughters the remainder, since if they had been two sons they would only have the remainder. The woman never receives more than the man’s share if he were in her place. If the deceased left a mother, a father, a wife, and a daughter, the inheritance is divided into twenty-four shares. The wife receives one-eighth which is three parts out of twenty-four. One parent receives one-sixth which is four parts out of twenty-four. The daughter gets half which is twelve parts out of twenty-four. The remaining five parts are returned proportionally to the shares of the daughter and one parent and are never returned to the wife. Similarly, if the deceased leaves two parents, a wife, and a daughter: the parents receive two-sixths which are eight parts (four each), the wife one-eighth which is three parts, the daughter half which is twelve parts. One share remains and is returned among the daughter and the parents on the basis of their shares and is never returned to the wife. If the deceased leaves a father, a husband, and a daughter: the father receives two-sixths which is two parts (one-sixth each), the husband one-quarter which is three parts, and the daughter half which is six parts. One share remains and is returned to the daughter and the father according to their shares. No share is returned to the husband. No one from Allah’s creation inherits along with children except the parents, husband, and wife. If there are no children but there are descendants of sons whether males or females, they take inheritance like children, and the descendants of sons take the place of children and inherit accordingly. The descendants of daughters take the place of daughters and inherit accordingly, blocking parents, husband, and wife from their greater shares. If descendants of the sons come down two, three, or more generations, they inherit like descendants of sons and block what descendants of sons block.