First:

Touching the Qur᾽ān directly by a menstruating woman is prohibited according to the four major schools of Islamic law.

Ibn ῾Abd al-Barr said in his book Al-Istidhkār: “The jurists of the various Islamic cities upon whom fatwā revolve, along with their students, are in agreement that no one may touch the Muṣḥaf (written Qur᾽an) except someone in a state of purity. This is the opinion of Mālik, al-Shāfi῾ī, Abū Ḥanīfah and their students, al-Thawrī, al-Awzā῾ī, ᾽Aḥmad ibn Ḥanbal, Isḥāq ibn Rāhwayh, Abū Thawr, and Abū ῾Ubayd. These were the leading masters of jurisprudence and ḥadīth in their times. It was also narrated from Sa῾d ibn Abī Waqqāṣ, ῾Abdullāh ibn ῾Umar, Ṭāwūs, al-Ḥasan, al-Sha῾bī, al-Qāsim ibn Muḥammad, and ῾Aṭā᾽—who were among the leading Tabi῾īn in Madinah, Makkah, Yemen, Kufa, and Basra… As for al-Ḥakam ibn ῾Utaybah and Ḥammād ibn Abī Sulaymān, it was not disagreed upon that they permitted carrying the Muṣḥaf by its strap for someone not in a state of purity. Their opinion is, in my view, shādh (odd) compared to the majority’s view, and I do not know of anyone who supported them except Dāwūd ibn ῾Alī and his followers… We have already clarified the transmission of the ḥadīth from ῾Amr ibn Ḥazm, and that the majority accepted it, and they are not ones who misinterpret texts or accept inauthentic narrations. I adopt the opinion of the majority in this matter.”

Ibn Taymiyyah said in Al-Fatāwā: “It is prohibited for a menstruating woman… to touch the Muṣḥaf according to the majority of scholars.”

The jumhūr (majority) base their ruling on the following evidence:

• The saying of Allāh Almighty: “Indeed, it is a noble Qur᾽ān. In a well-guarded book. None touch it except the purified.” [Al-Wāqi῾ah 56:77–79]
  The term “purified” is understood to mean those free from any ritual impurity—minor or major.
• Ḥadīth of ῾Abdullāh ibn ῾Amr that the Prophet (peace and blessings be upon him) said: “None should touch the Qur᾽ān except one who is in a state of purity.”
  The term “purity” here also refers to being free from all ritual impurities, including menstruation.
• Ibn Abī Shaybah reported from ῾Abd al-Raḥmān ibn Yazīd who said: “We were with Salmān al-Fārisī on a journey. He went away to relieve himself, then returned. I said: ‘O Abū ῾Abdullāh, make wuḍū᾽; perhaps we will ask you about some verses of the Qur᾽ān.’ He replied: ‘Ask me; I do not touch it. Only the purified may touch it.’ So, we asked him, and he recited to us before performing wuḍū᾽.”

It is clear that some scholars—such as al-Ḥakam ibn ῾Utaybah, Ḥammād ibn Sulaymān, and Dāwūd ibn ῾Alī—allowed a menstruating woman to carry the Muṣḥaf if it had a cover. However, the view of the majority is stronger in terms of evidentiary support.

Second:

Touching the Muṣḥaf with a barrier during menstruation:

There is a scholarly disagreement on this matter:

• The Mālikī and Shāfi῾ī schools consider it prohibited, just like directly touching it.
• The Ḥanafī school permits it, on the condition that the barrier is separate from the Muṣḥaf—such as a glove or a piece of cloth. If the barrier is attached or sewn to the Muṣḥaf, it is considered part of it, and thus touching it is not allowed.
• The Ḥanbalī school has the same opinion as the Ḥanafīs.

Fatwā issued by Dr. Khālid Naṣr