Additional reading:

الفائض في حكم مس المصحف وقراءة القرآن ودخول المسجد للجنب والحائض By Sheikh Abdullāh Al-Iryāni ḥafidhahullāh Sheikh Yaḥya wrote in his forward to this book that he has not seen any work as good as this on this subject matter. In this book the author discusses 3 important rulings concerning those who are in a state of sexual impurity (Janābah) and menstruation; 1. Holding a Muṣ-ḥaf 2. Remaining inside the masjid 3. Reciting the Qur'ān He mentions the difference of opinion in all three issues, cites the evidences brought by all sides and comes to a sound conclusion which I'm sure the mindful reader will appreciate. ____ In his conclusion, the author wrote: “To conclude, it appears to me that the correct views are as follows: 1- The view which permits the Junub and the menstruating woman to touch the Muṣ-ḥaf; due to the principle that things are allowed and permitted unless there is evidence to the contrary, and the lack of clear, authentic evidence prohibiting that, as previously mentioned. This view was held by a group of the Salaf, as stated at the start of the issue. It is the view held by the Dhāhiriyyah. Ibn Ḥazm defended it in Al-Muḥallā. Aṣ-Ṣan’āni and Ash-Shawāni inclined towards it. It is the fatwa of our Sheikh Muqbil raḥimahullāh, and the view chosen by Al-’Allāmah Albāni raḥimahullāh as preceded. However, it is better and more preferable for a person to be in a state of purity, following the example of the honourable Companions, may Allāh be pleased with them. 2- The view that permits the Junub and the menstruating woman to remain in the masjid at all times; due to the principle that things are allowed and permitted unless there is evidence to the contrary, the lack of clear, authentic evidence prohibiting that, and the evidences apparently permitting that. And whoever restricts this to times of need has no evidence to prohibit it at other times. This was the view of Al-Muzanī, Dāwūd and Ibn Al-Mundhir. Abū Hāmid relayed this from Zaid ibn Aslam from the Shafi’is, and this is the Fatwā of our Sheikh (Muqbil) raḥimahullāh and the view of Sheikh Al-Albani raḥimahullāh. 3- The view that permits the Junub to recite the Qurʿān; due to the principle that things are allowed and permitted unless there is evidence to the contrary, the lack of clear, authentic evidence prohibiting that, and the evidences apparently permitting that. This was the view of Dāwūd. It was reported from Ibn ’Abbās, Sa’eed ibn Al-Musayyib, and Nafi’ ibn Jubair. It was also narrated on the authority of ’Ikrimah, and it was chosen by Ibn Al-Mundhir. However, it's better and more preferable for a person to be in a state of purity because the Prophet ﷺ disliked to remember Allāh without being in a state of purity. 4- The view permitting the menstruating woman to recite the Qurʿān, which is the view of Sheikhul Islām Ibn Taymiyyah, the madh-hab of Abū Ḥanīfah, and the well-known view from the madh-habs of Ash-Shāfi’ē and Aḥmad.” [End quote] ___ 🔺Note: it's important to know this, especially for sisters, as it's possible that some of them may be on their menses during Laylatul Qadr. So if they are not allowed to pray they'll have to resort to other acts of worship such as Dhikr, reciting Qur'ān, etc., in order to make the most of this blessed night.